While working on a road project in Tanahun district, I encountered a Gandarbha community of approximately 80-100 households in Ward-1 of Byas municipality. Their cultural identity and livelihood are intrinsically linked to the sarangi, a unique stringed instrument crafted and played by generations of Gandarbha musicians. The Gandarbha man who visited our village sang for rice and sometimes money, highlighting the historical reliance on performance for sustenance within a system that offered limited economic opportunities. In Byas, their primary income has traditionally come from entertaining passengers on the Kathmandu-Pokhara route and selling their handcrafted sarangis, showcasing their resilience and adaptability in the face of economic constraints.

During my time in the MIED program, I frequently reflected on my position as a member of the non-Indigenous, dominant Bahun/Chhetri group. This positioning was often compared to Western settlers in colonized lands, prompting a critical examination of power dynamics and historical injustices. Given the prevalent discourse on indigeneity, I initially struggled to reconcile my own background with the concept of living in harmony with the land, a principle often central to Indigenous worldviews. While my ancestors lived in connection with the land in Nepal, the dominant narrative often obscures the diverse relationships different communities have had with the land. To further explore these complex dynamics and complete this assignment, I revisited the Gandarbha community in Byas with the intention of listening and learning about their traditional way of life, the origins of their musical traditions, and how the sarangi serves not only as cultural identifier, but also help to identify origins of people from different groups.

During this visit, I prepared a set of questions, recognizing in retrospect the need for a stronger decolonial approach that centers Gandarbha voices and perspectives. Upon arriving at the village, I noticed first house near the main path. Although I couldn't see who was in the courtyard, I initially hesitated, considering interviewing other households that shall come later. However, understanding the importance of each individual’s perspective in shaping a more complete understanding, I decided to approach the first house. In the courtyard, I met some community members, many of whom were present due to the recent Tihar festival. We discussed caste, religion, and belief systems. I now realize my initial reluctance in drafting the questions stemmed from a deep desire for the Gandarbha people to tell their own stories, unfiltered and unmediated. This experience underscored the importance of listening and learning directly from communities rather than imposing external frameworks. Through this visit and my attempts to understand Indigenous culture and migration, I gained a deeper appreciation for the profound impact of modernization, often driven by external forces, on the lives of the Gandarbha community.

With the sarangi gaining popularity in modern Nepali music, community members face new challenges and opportunities. While this increased recognition could be seen as a positive development, it also raises concerns about cultural appropriation and the potential displacement of Gandarbha musicians. As people from various castes and ethnicities begin crafting and playing sarangis, the community rightfully questions how their unique cultural heritage will be protected. How can the intellectual property and cultural ownership of the Gandarbha people be recognized and respected in a rapidly changing musical landscape? This raises critical questions about cultural preservation, economic justice, and the future of a community whose identity is deeply intertwined with their music. This is not simply a story of changing livelihoods; it is a story of a community navigating the complexities of modernity while striving to maintain their cultural heritage in the face of dominant modern forces.

Nepal, a country rich in diverse cultures, holds centuries of traditional wisdom deeply connected to its land and people. This indigenous knowledge offers valuable insights into sustainable living, community well-being, and spiritual understanding. However, like many nations touched by colonization, Nepal's knowledge systems have been overshadowed by foreign educational influences.

The adoption of British-influenced educational models through India introduced a system that marginalized traditional Nepali learning. Where local methods once flourished, curricula prioritizing Western academic disciplines took over. This shift didn’t just devalue indigenous knowledge; it cast it aside as irrelevant or outdated. Over time, these changes created a cultural rift between generations, weakening their connection to the roots of their heritage.

This foreign imposition had long-term consequences. It fostered a sense of cultural inferiority, promoting Western ideals as superior and "modern." Traditional practices, languages, and belief systems began to erode, leaving behind a homogenized view of progress that often clashed with the community’s values.

Yet, indigenous knowledge is not an artifact of the past. It is a living, evolving repository of wisdom that holds immense relevance for today and the future. From sustainable land management and medicinal practices to sophisticated governance and social systems, these knowledge frameworks provide holistic solutions grounded in harmony with nature. They are intricately tied to language, culture, and spiritual beliefs, creating a worldview that respects the interconnectedness of life.

To truly embrace progress, decolonial discourse must acknowledge and integrate these traditional systems. Education should not simply overlook them or deem them inferior. Traditional learning systems were sustainable, emotionally fulfilling, and rooted in respect for natural resources and communal bonds. Families worked together, lived responsibly, and thrived in mutual care. In contrast, modernity has often fostered individualism, weakening these bonds and reducing respect for shared values.

Reclaiming and revitalizing indigenous knowledge is not merely an act of cultural preservation but a pathway to creating a balanced and sustainable future. By reconnecting with these roots, societies like Nepal can rediscover the wisdom that once guided harmonious living while embracing the benefits of modern education without losing their cultural identity.

The idea presented by the Phrase users was to present how the same phrase was used in the past to dominate the language. For instance, one of the episteme presented that in his village some government official from the “dominant-bahun/chettri” group came as guest and while the teacher’s family was using their language to communicate one of the official (who didn’t understand their language) said “के गाई खाने भाषा बोल्या होला, translates to, why are you using, cow eating language” as per the episteme the term was used to subjugate their language system. However when the same phrase is used among the majority of the people from the people who eat cow, it is celebrated joyously, does this come from the duality that consist in the theory of marginalization? Is this the linguistic double divide that that is created when the “othered” values and belief systems are eroded by modernity? How those who considered the phrase as dominant force are now using the same phrase joyously, or is it a means to subjugate the minority “othered”. I am still exploring on the matter and feel difficult and short in the terms and terminologies and reference articles (though I tried to search for some) to express my feelings of this double nature of linguistic phrases when used among majority/ minority (“othered”) groups, hope the light that comes out of this article will illuminate the darkness it has come from. I am looking for any help/ support and reference texts regarding the available texts, on how the power perspective of linguistic marginality comes into play in such situations. I am sure many will relate to these few lines, and is not offending to those who understand the power perspective in such situations.

Subscribe now