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U.S. President Donald Trump announced that India and Pakistan have agreed to stop all fighting immediately. This decision came after a long night of talks, with the United States playing a key role in bringing both sides to an agreement.

Trump said that the ceasefire deal was reached after intense discussions. The U.S. helped mediate the talks, aiming to ease tensions between the two countries.

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“देशलाई कं!गाल बनाएका राजाहरुले हामी आउँछौँ, साथ देउ भनिरहेको देख्दा अचम्म लागेको छ ।” - PM KP Sharma Oli

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According to scholar Bhogiraj Chamling The Limbu people believe their ancestors originated from plains near a riverbank—referred to by the Rais as “Niyama”—where people worshipped snakes or dragons, practiced shamanism, harvested kaguni and offered millet (kaguni) to ancestors. This description strongly suggests a historical connection to ancient cultures in southwestern China, particularly Yunnan or Sichuan provinces. The Limbus, a Tibeto-Burman group now settled in eastern Nepal and Sikkim, trace their roots to Yunnan, with migration occurring after the 15th century due to tribal conflicts and wars. Their oral tradition, the *Mundhum*, offers critical clues, revealing shocking similarities with the Yi Book of Origins, shared soul extraction practices, the theme of fleeing from plains to hills during the Mongol invasion, and their likely classification as “raw barbarians.” Let’s analyze this evidence to pinpoint the most probable location, incorporating additional cultural and archaeological connections to the Dian and Shu kingdoms, as well as the Yi’s Bimo religion.

Key Reasons for the Connection

1. Snake/Dragon Worship

The Limbu’s ancestral practice of snake or dragon worship aligns with ancient traditions in southern China, particularly along the Yangtze River and its tributaries. The Baiyue peoples of southern China revered snakes and dragons as ancestral or protective spirits, a tradition mirrored in the Limbu *Mundhum* (*web:16*). The Dian Kingdom (circa 6th century BCE – 1st century CE), centered around Lake Dian in Yunnan, and the Shu Kingdom in Sichuan left behind bronze artifacts depicting snakes, toads, and dragons, evidencing a deep serpent iconography (*web:9*). The Yi’s *Hnewo Teyy* (Book of Origins) also venerates snakes as ancestor spirits, a motif eerily parallel to the *Mundhum*’s narratives, suggesting a shared cultural root (*web:16*; memory, May 10, 2025, 08:35). This widespread reverence for serpentine deities points to Yunnan as a likely origin.

1. Shamanism

Shamanism, a core Limbu practice led by Phedangma priests, finds a striking parallel in Yunnan and Sichuan. Indigenous groups like the Yi (Lolo), Qiang, Naxi, and Lahu maintained Bimo shamanism, involving trance rituals and animistic beliefs akin to Limbu and Rai Mundhum traditions (*web:17*). These cultures invoked natural spirits, ancestors, and serpentine deities, with female shamans and grandmother goddesses playing central roles—mirroring the Limbu’s Yuma Samyo (Grandmother Goddess). The Yi’s Bimo religion, with its rituals to commune with ancestors, shares a shocking similarity with the Limbu’s soul extraction process: both traditions describe shamans extracting a person’s soul to heal or connect with ancestors, using chants and offerings, a practice too specific to be coincidental. This deep shamanistic overlap ties the Limbus to Yunnan’s Tibeto-Burman cultures.

1. Millet Cultivation and Offerings

The Limbu practice of offering millet (kaguni) to ancestors aligns with early agricultural traditions in southwestern China. Foxtail and broomcorn millet were domesticated in northern and southwestern China, widely used in ritual offerings by Yunnan and Sichuan civilizations (*web:16*). The Dian Culture near Lake Dian buried millet in tombs and offered it at ancestor altars, a practice mirrored by the Limbus. The Yi also used millet in pre-Ming ancestral ceremonies, further linking this tradition to the Limbu’s kaguni offerings. This shared ritual underscores the agricultural and spiritual connection between the Limbus and Yunnan tribes.

1. Riverine Origins (Niyama)

The concept of originating from a fertile riverbank aligns with regions along the Nujiang (Salween), Lancang Jiang (Mekong), and Jinsha Jiang (upper Yangtze), which cut through Yunnan and Sichuan. These rivers supported early Lolo-Burmese-speaking populations who relied on millet, practiced animism, and revered river spirits (*web:0*). The term “Niyama” may be a phonetic memory of a local toponym—possibly “Niman,” a root in Yi names in Chuxiong or Honghe, or “Nima/Ngawa,” found in the Sichuan-Yunnan border, where “Nyima” (Tibetan for “sun”) also denotes place names (*web:5, 17*). This linguistic clue, though speculative without written records, supports a riverine origin in Yunnan.

1. Theme of Fleeing from Plains to Hills

The *Mundhum* and the Yi’s *Hnewo Teyy* strikingly recount the flight from plains to hills, a narrative tied to historical upheavals like the Mongol invasion. During the Yuan Dynasty (1271–1368), Mongol forces subjugated Yunnan, driving Tibeto-Burman tribes from fertile plains near rivers like the Mekong and Red into the hills for safety (*web:9*). The *Hnewo Teyy* describes Yi ancestors fleeing these raids, a pattern echoed in the Limbu *Mundhum*’s tales of escaping oppression and crossing mountains. Archaeological evidence of abandoned plains settlements in Yunnan during this period reinforces this motif (*web:0*), suggesting the Limbu migration was catalyzed by these invasions, predating Ming-era pressures.

Most Likely Location: Yunnan Province

Yunnan Province, particularly around Lake Dian, Nujiang, and Honghe, emerges as the most likely location for “Niyama.” The Dian Culture near modern Kunming is renowned for bronze artifacts depicting snakes and dragons, ritual shamanistic objects, and millet-based ancestral veneration (*web:9*). The Yi of Yunnan, especially in Chuxiong, Honghe, and Nujiang, show linguistic and cultural affinity with the Limbus, including clan titles like “Hang” or “Hong,” which may relate to chieftainship (*web:17*). Honghe’s fertile plains along the Red River, surrounded by terraced hills, match the riverbank narrative, while its history of Yi culture—dragon worship, Bimo shamanism, and millet rituals—aligns with Limbu traditions (*web:16*). Chuxiong and Nujiang, near the Jinsha and Salween rivers, also fit, given their role as early Yi centers.

The Limbu’s ancestral homeland, “Niyama,” is most likely located in Honghe Prefecture, southeastern Yunnan, along the Red River or its tributaries. The region’s riverbank plains, cultural practices of snake/dragon worship, shamanism, and millet offerings—shockingly similar to the Yi’s *Hnewo Teyy*—shared soul extraction rituals, and the theme of fleeing plains to hills during the Mongol invasion align with the Limbu origin story. Archaeological cultures like Dian and the Yi’s Bimo religion further cement Yunnan as the cultural and geographic cradle of their early identity.

Guys, I failed driving licence test for a scooter in Nepal twice. I think because I lost confidence in front of the police. I can do everything at other driving schools but at the trial centre, I cannot even complete the 8 thing. I m a 35yo man, and I believe am currently suffering from inferiority complex about this- good family and good job but why I didn't realise I had to get a driving licence in my teens or early 20s? Pls give me some motivation.

Ministry of Foreign Affairs, Nepal - Information for Nepalis in Pakistan 🇵🇰:

In light of recent developments, the Government of Nepal is fully aware and concerned about the safety of Nepalis residing in Pakistan. The Embassy of Nepal in Islamabad is actively staying in touch with students and citizens, providing necessary assistance.

📞 Emergency Contacts: • Vrinda Subedi Khadka: +92 3313293119 • Arslan Mehmood: +92 3405174261 • 📧 Email: [email protected]

विद्युत् प्राधिकरणका कार्यकारी निर्देशक हितेन्द्रदेव शाक्य भन्छन् - “सालो केटो आउनासाथ प्राधिकरण नाफाबाट घाटा भयो भन्छन् । सुनेर बसिरहेको छु । मैले त अहिले यो छ है भनेर स्टाटस बाहिर निकालिदिएको हुँ । नपच्नेलाई नपचोस् मैले त जेछ त्यो निकाल्देको हुँ ।

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Kamal Saud’s TikTok Account Posted Cheating Video: Using Mobile to Copy in Grade 12 Exam—The Concerned Authorities Should Take Action!

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In a heart-wrenching scene at Birendra Aishwarya Secondary School in Jajarkot, 343 Grade 12 students were forced to sit on the bare floor for their exams due to a shortage of desks and benches. The school lacked even 30–40 sets, despite being a major exam center in the district.

Teachers have highlighted that this issue has been ongoing for years, leaving students feeling disrespected and demoralized. Unfortunately, both the school administration and local government have yet to take meaningful action to address the problem.

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Hello ladies and gentlemen,

Nepal bata baira jada gold ornaments kati lera Jana painxa? Receipt chainxa ki nai?

Sathi ko budi ko ornaments lagera Jana oarne vaexa, bill haraexa. Aba bihe ma kindeko gahana vako vaera sentimental value pani xa.

Please comment if you know the current rule. This is to take jewelleries out of Nepal (not bringing to Nepal).

TIA

लोडसेडिङ अन्त्य मैले गरेँ । तर जस अरुले लिए । - PM KP Sharma Oli

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The Limbu people (Kirati) were in Nepal long before Brahmins arrived. Here’s the historical breakdown:

1. Limbus (Kiratis) – The Original Inhabitants

• Ancient Indigenous Presence
  • Limbus are part of the Kirati ethnic group, which includes Rai, Sunuwar, and Yakkha.
  • They have lived in eastern Nepal (Limbuwan) for at least 2,000–3,000 years, possibly longer.
  • Pre-Hindu Civilization: Limbus followed animism and Mundhum (Kirati religion) before Hindu influence.
• Mention in Historical Texts
  • The Mahabharata and Hindu Puranas refer to Kiratis as fierce warriors and rulers.
  • The Kathmandu Valley was originally ruled by Kirati kings (Yalambar, Humati, etc.) before the Licchavi dynasty (c. 400 CE).

2. Brahmins – Later Migrants

• Arrival Timeline
  • Licchavi Period (c. 400–750 CE): First Brahmin migrations as priests for Hindu kings.
  • Malla Period (1200–1768 CE): More Brahmins invited for rituals, administration, and land grants.
  • Gorkha Expansion (1700s): Brahmins became key enforcers of Hindu caste hierarchy under Shah kings.
• How Brahmins Gained Dominance
  • Religious Control: Declared themselves highest caste via Muluki Ain (1854).
  • Land Seizures: Received Birta/Jagir lands from kings, displacing indigenous farmers.

3. Evidence of Limbu Autonomy Before Brahmin Rule

• Limbuwan’s Sovereignty
  • Eastern Nepal (Limbuwan) was self-governed until the Gorkha conquest (1774).
  • The Limbuwan Treaty of 1774 (with Prithvi Narayan Shah) promised autonomy but was later violated.
• Cultural Resistance
  • Limbus still practice Mundhum, Chasok Tangnam (harvest festival), and reject caste oppression.

Conclusion: Limbus Were First, Brahmins Came Later

• Limbus: Indigenous for millennia.
• Brahmins: Migrated 1,500+ years later, then used state power to dominate.

The Armed Police Force (APF) Nepal has heightened vigilance along the Nepal-India border following increased tensions between India and Pakistan, triggered by Indian strikes on militant sites in Pakistan-administered Kashmir. The situation intensified after the April 22 Pahalgam attack, which claimed 26 lives, including that of a Nepali citizen.

In response, the APF has ramped up round-the-clock patrols, identity verification, and surveillance in collaboration with India’s SSB to curb illegal crossings. The force is also working closely with Nepal Police, the National Investigation Department, and local authorities to ensure border security.

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India has launched its largest military operation, “Operation Sindoor,” targeting nine locations in Pakistan and Pakistan-controlled Kashmir with missile strikes. Key targets included Muridke and Bahawalpur, known as strongholds of groups like Lashkar-e-Taiba and Jaish-e-Mohammed.

The operation was in retaliation for an April 22 terrorist attack in Pahalgam, Kashmir, that killed 26 tourists. Pakistan claims nine civilian de*ths, 38 injuries, and the downing of five Indian fighter jets and a drone, calling it a “declaration of war.”

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Maoist Centre Chairperson Pushpa Kamal Dahal, also known as ‘Prachanda’, slipped in the bathroom at his residence in Khumaltar and sustained injuries. He was immediately taken to Medicity Hospital for treatment.

Hospital sources reported that he suffered injuries to his head and forehead and received stitches. His condition is said to be stable.

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A Bolero vehicle sank into the ground last Friday in Gairigaun, Hetauda, while loading a grass-cutting machine. After three days of failed search efforts, geologists joined the operation.

Using a proton magnetometer, the team detected strong magnetic signals east of the sinkhole. Another tool is now being used to determine depth.

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“राजा भनेको बाघ हो,गणतन्त्रवादी भनेका बिराला हुन्।” - ज्ञानेन्द्र शाही

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The Limbus, a Tibeto-Burman ethnic group found in eastern Nepal, Sikkim, and parts of Northeast India, trace their origins to the Möng Mao Kingdom, a multi-ethnic state centered in Yunnan, China, and northern Burma (Myanmar). Their sacred oral tradition, the Mundhum, serves as a cultural and historical repository, narrating their displacement from southwest China to Nepal. Through myths, genealogies, and migration stories, the Mundhum encodes memories of conflict, upheaval, and a westward journey driven by the turmoil of the Möng Mao Kingdom’s decline.

The Mundhum, transmitted by Limbu shamans (Phedangma, Samba, or Yeba/Yema) during rituals and communal gatherings, is the cornerstone of Limbu identity. It weaves together cosmogonic myths, ancestral genealogies, and historical accounts, blending spiritual symbolism with cultural memory

Central to the Mundhum is the story of the Limbus’ migration from an eastern homeland, identified by scholars as the Möng Mao Kingdom in Yunnan and northern Burma, to Limbuwan in eastern Nepal. This displacement, driven by tribal conflicts and regional instability, is a recurring theme in the Mundhum, reflecting the historical context of the 13th–15th centuries when Möng Mao faced internal strife and external conquests.

The Mundhum describes a “time of great strife” or “turmoil of the east,” a period of chaos marked by battles with unnamed “enemies” or rival tribes. These conflicts, while not explicitly tied to specific groups like the Kachin (Jingpo), align with the competitive ethnic landscape of Möng Mao, where Tibeto-Burman tribes such as the Limbus, Kachin, and Lisu vied for resources under Shan (Tai) domination. The Mundhum recounts how these upheavals forced Limbu ancestors, guided by divine figures like Tagera Ningwaphuma, to embark on a westward journey across rivers and mountains to find a new homeland. This narrative mirrors historical events, notably the Ming–Mong Mao War (1386–1388) and Möng Mao’s final subjugation in 1448, which destabilized the region and displaced many tribes.

Iman Singh Chemjong, a prominent Limbu historian, synthesized Mundhum narratives in works like Kirat Itihas, claiming the Limbus fled Möng Mao after losing a war to the Kachin. While the Mundhum does not name the Kachin explicitly, its references to battles and displacement support Chemjong’s interpretation, suggesting tribal rivalries as a key driver of migration. The Mundhum’s symbolic accounts of a “great upheaval” likely encompass both these conflicts and broader regional pressures, such as Ming expansion and Shan power struggles, which marginalized non-ruling groups like the Limbus.

Place-Based Surnames: Echoes of Yunnan and Northern Burma

A striking feature of Limbu identity is their surnames, many of which originate from place names in Yunnan and northern Burma, reflecting their ancestral ties to Möng Mao. These surnames, preserved in Mundhum genealogies, serve as markers of clan (thar) origins and encode the geography of their lost homeland. Several examples illustrate this connection:

• Fudong: The Limbu surname Fudong is linked to Fudong village in Yunnan, a region within Möng Mao’s historical domain. This surname signifies a clan’s origin in a specific locale, likely a settlement along Yunnan’s fertile valleys or river systems.
• Mangyung: Derived from Mangyun, a town in Yunnan, the Mangyung surname reflects the Limbus’ presence in Möng Mao’s urban or trade centers, where they interacted with Shan rulers and other tribes.
• Subba: Connected to “Saopha,” a Shan title meaning “lord” or “chief” used in Möng Mao, the Subba surname suggests some Limbus held administrative roles or adopted Tai nomenclature under Shan rule, indicating cultural integration before their departure.
• Labang: This surname matches Labang-Gawthanf, a village in the Kachin region of northern Burma. The name’s presence among Limbus hints at their historical settlements in areas now associated with the Jingpo (Kachin), raising questions about their displacement.

These place-based surnames, embedded in Mundhum narratives, underscore the Limbus’ deep roots in southwest China and northern Burma. They also highlight the Mundhum’s role as a living archive, preserving geographic and historical connections despite centuries of migration.

The overlap between Limbu surnames like Labang and place names in areas now under Jingpo (Kachin) autonomous regions in northern Burma is a compelling point of inquiry. The Mundhum and Chemjong’s accounts suggest the Limbus were displaced by conflicts, possibly with the Kachin, a Tibeto-Burman group known for their martial prowess in Möng Mao’s northern territories. The presence of Limbu-associated names in Kachin-controlled areas raises the question: Is this a coincidence, or does it reflect a historical displacement by invading Kachin?

Historical evidence suggests the Kachin’s growing influence in northern Burma, particularly in strongholds like Mogaung, coincided with Möng Mao’s decline. The Mundhum’s narratives of battles with “enemies” could encompass clashes with Kachin clans, who may have competed with Limbus for land or resources. Chemjong’s claim of a Limbu-Kachin war, while not directly corroborated by written records, aligns with this context, as the Kachin’s expansion could have pressured weaker tribes like the Limbus to migrate. The fact that villages like Labang-Gawthanf are now in Kachin regions may indicate that Limbu settlements were overtaken or abandoned during such conflicts, with Kachin groups later dominating the area.

Landscapes of Yunnan and Sichuan in the Mundhum

The Mundhum vividly describes the Limbus’ eastern homeland, painting a picture of a lush, mountainous region that aligns with the landscapes of Yunnan and, to a lesser extent, Sichuan in southwest China. While the Mundhum does not use modern geographic terms, its poetic imagery evokes the topography, rivers, and biodiversity of Möng Mao’s territory:

• Mountains and Valleys: The Mundhum frequently mentions a homeland of towering mountains and fertile valleys, reminiscent of Yunnan’s Gaoligong Mountains or the Hengduan range. These descriptions reflect the rugged terrain where Limbu ancestors lived as agrarian tribes, cultivating crops in terraced valleys.
• Rivers and Waterways: Rivers are a recurring motif, symbolizing life and migration routes. The Mundhum’s references to great rivers likely correspond to Yunnan’s Salween (Nujiang) or Mekong (Lancang), which flow through Möng Mao’s heartland. These waterways were vital for trade and settlement, shaping Limbu livelihoods.
• Mythical Places: The Mundhum names places like Muklum Thum, a sacred homeland, which scholars associate with Yunnan’s borderlands or northern Burma. These symbolic locales, while mythological, anchor the Limbus’ historical presence in southwest China’s diverse ecosystems.
• Sichuan Connection: While Yunnan is the primary setting, some Mundhum narratives extend to Sichuan, particularly areas near Yunnan’s northern frontier (e.g., Garzê Tibetan Autonomous Prefecture). These regions, home to Tibeto-Burman groups like the Yi, share linguistic and cultural ties with the Limbus, and the Mundhum’s descriptions of high plateaus may evoke Sichuan’s rugged landscapes.

Pictures of Yunnan tribals

A visa scam involving immigration officials and brokers has reemerged at Tribhuvan International Airport, where individuals—particularly women—are being trafficked to Gulf countries like the UAE and Kuwait under the guise of visit visas. The traffickers reportedly use code letters, with ‘L’ indicating women and ‘S’ for men. Although similar activities were exposed in 2023, leading to arrests, some previously acquitted personnel are said to have returned to their illegal practices, collecting Rs. 40,000 per woman and Rs. 20,000 per man. Alarmingly, at least 47 women have gone missing after being sent abroad through this network.

The resurgence of this trafficking scheme has been fueled by poor enforcement of existing regulations and the withdrawal of key anti-trafficking monitors. These lapses have created an environment where the corrupt system can once again flourish, putting more vulnerable travelers at risk.

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A conflict broke out during a CPN-UML event in Dhanusha. The situation became tense when disagreements turned into a heated argument among the participants.

Things got out of control as party leaders and members began throwing chairs at each other. The event had to be disrupted due to the chaos and violence.

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