Historical Journal Volume: 14 Received Date: Dec. 2022 Number: 1 Feb. 2023 Revised: Jan. 2023 Dol Raj Kafle Accepted: Feb. 2023 Indigenous Khasa People of Nepal in Crisis Dol Raj Kafle Ph.D. Department of History Ratna Rajyalaxmi Campus, T.U. Email: dolraj.kafle@rrlc.tu.edu.np DOI: https://doi.org/10.3126/hj.v14i1.52957 Abstract The study relates to the Khasa people, who have lived in Nepal since ancient times and are considered indigenous due to their history of settling and cultivating land in western Nepal. The Khasa people have a rich history dating back to the nomadic period when they migrated from the Caucasus region of Babylonia in West Asia to the Himavatkhaṇḍa and Karnali regions of Western Nepal. However, Hinduization in the Middle Ages and Westernization in modern times has threatened their traditional customs and nature-worshiping religious culture. The purpose of the study is to highlight the identity, tribalism, and current crisis faced by the Khasa people and to advocate for their recognition as indigenous inhabitants of Nepal. Based on secondary sources, this research can guide the state to recognize the Khasa people as indigenous. Key Words: Tribal, Nomadic, Caucasus, Cacas & Masto. Introduction The Khasa caste is one of the oldest and most prominent castes among the various groups living in Nepal. They have lived in Nepal for thousands of years, making them an indigenous caste among the many castes of Nepal. The Khasa people have a long history of living in Nepal, with roots dating back to the nomadic period when they chose Nepal as a permanent home. They have also made the Himavatkhaṇḍa region their primary place of Residence since ancient times, and their heritage, language, religion, and culture continue to thrive in this region (Adhikari, 2011). Before the development of Vedic civilization and the spread of Hindu culture by the Aryan people in India, the Khasa people were the chief inhabitants of the Himavatkhaṇḍa region. This makes them a pre-Vedic caste, and they have been the tribal people of the Himalayas for centuries. Over time, the Khasa people have spread to various parts of South Asia, including Nepal, Uttarakhaṇḍa, West Bengal, and Sikkim (Sarkar, 1967). Given their long history of living in Nepal, it is clear that the Khasa people are indigenous to the country. The word Khasa is not a racial term but a common term that refers to a group of people with similar tribal origins in Nepal. This group comprises various castes, including Chhetri, Thakurī, Bāhuna, Kāmī, Damai, Sarkī, Bhata, Vadī, Gaine, and Sanyasī. People of the Khasa community are known for their clean clothes, high foreheads, high and large noses, light black or brown hair, and eyes that match the color of the hair. In Nepal, there 38 Historical Journal Volume: 14 Number: 1 Feb. 2023 Dol Raj Kafle are also Khasa castes within the Newar community. While the culture of caste was later adopted among the Khasa, some tribal traditions have been preserved gradually (Adhikari, 1988). The word Khasa itself refers to a group of people with shared tribal ancestry, and it is believed that the Khasa people first developed their religion, culture, and social traditions in Himwatkhanda around 2500 BC. (Turner, 1961). At that time, animal husbandry was the main occupation of the nomadic Khasa people due to the region's dense forests and hilly terrain; the Khasa eventually migrated to the Kathmandu Valley (Baldauf, 2000). Some historians believe that the first rulers of Nepal were from the Khasa caste, as they were likely the ones who brought animal husbandry to the valley. In this way, it seems that the castes that expanded to the valley by grazing animals at that time must have been Gopālas or Mahiṣapāla (Acharya, 1969). Thus, the accounts say the first rulers of Nepal were Khasa. The Khasa people were a diverse group at the time of their migration to the Kathmandu Valley, with some members engaged in cattle breeding and others as nomads. Archaeological evidence from various sites in Nepal, such as Lower Mustang, supports this fact, as artifacts and remains from people living in the northern hilly areas, riverbanks, and caves have been found. These were probably Khasa, as no other human communities lived in such remote places (Mishra, 1994). In ancient times, the Khasas were one of the major castes in Nepal, and the kings of Kapilvastu were also members of this caste. Buddhism spread from Kapilvastu to the West Khasa region during this time, and the Khasa rulers of the medieval period also embraced this religion. However, they later adopted Hinduism, which also influenced the local population. Khasa also had a notable presence in Tibet; Kailāśa, Mānsarovara, and Muktināth are considered sacred by both Hindus and Buddhists due to their historical association with the Khasa people. The Khasas are a type of ancient Aryan people who are considered the founders of Nepali culture and civilization. They were known for their co-existence, coordination, and tolerant culture and were led by the Gopālas and Mahiṣapāla of the first ruling dynasty of Nepal. The Khasas are one of the oldest caste groups in Nepal and have a history of being warrior-like and living in the Himalayan foothills and hilly areas (K.C., 2013). They have traditionally eaten fish and meat and drunk alcohol, which led Indian Arya Hindus to label them as non-Aryans. Despite this, the Khasa later adopted Hinduism and the caste system, even though it is mentioned in the Manusmr̥ti that they were initially excluded from these practices due to their failure to follow religious duties (Sadhana Pocket Book, n. d.). But later, they gradually adopted Hinduism as well as the caste system. The Khasas are an ancient community that has lived in western Nepal and northern India for centuries, with several subgroups, including Kashi, Kosala, Malla, Gandhara, Kamboj, Panchal, and Chedi (Pokharel, 1998). They are also known as the Pavai, derived from the steep hilly plains below the Himalayas where they reside (Joshi, 1971). Writer AlatauTamchiboulacAtkinson (1974) described the Khasa as a strong Aryan race similar to the Nāga people and noted that they migrated to Nepal from various parts of Asia, including Kashgar, Hindukuśa, Kashmir, and Kumaon. As the indigenous inhabitants of Nepal, the Khasa have a long history in the region and have traditionally followed their religious 39 Historical Journal Volume: 14 Number: 1 Feb. 2023 Dol Raj Kafle traditions and culture (452). However, due to mixing with people of other castes and acculturation, these traditions and cultures are now facing challenges. The main objective of this study is to introduce the Khasa people as an indigenous caste group of Nepal and expose the cultural crisis that has occurred in this caste at the present due to the changes in their culture and traditions. The field of this study is the Khasa community, their origin, development, expansion, and indigenous traditions as well as the cultural crisis in the present movement. The importance of this study is to draw serious attention to this issue because the government of Nepal made a wrong decision by including the Khasa people into other caste groups, who have been living in Nepal since the ancient period. Material and Method This study is a historical research project that utilizes a qualitative research design based on secondary sources such as books, articles, and documents. This study focuses on the history of the Khasa, an indigenous and tribal community that came to Nepal during the nomadic period and settled in the western part of the country. The research aims to understand the introduction, settlement, expansion, and cultural deviation of the Khasa people in Nepal. The study uses descriptive and analytical methods and follows APA Seven guidelines for parenthetical notes and references. It should be noted that the culture of the Khasa has undergone some changes over time due to acculturation, and the community is currently divided into two groups: traditionalists and reformists. This has led to a crisis in Khasa culture. The research paper has been prepared using necessary sources and adhering to the guidelines of the publication's editorial board. Results and Discussion Origin, Development, and Expansion of the Khasa The Khasas are a group of tribes whose origins and expansion into Nepal are still not fully understood. Despite ongoing research and study, scholars have not reached a consensus on the history of the Khasa. According to some interpretations of the Vedas, the Khasa may have originated from a mountain region called Kakesas or Kakasa in Central Asia, known as the Caucasus till now. It is believed that around 4000 years ago, the Aryantype Khasa migrated from Central Asia. (Welch, 1922). Many scholars seem to agree on the origin of the word Khasais derived from Kakes, Kakas, or Kas. Khasawas known as the Kas in Babylonia in West Asia. They maintained their empire in that area for a long time. But since the word Khasa and the Khasa language were not used anywhere outside the Hindukuśa region, it shows that they came to be known as Khasa people only after they had come to the Hindukuśa region. In Vedic literature, the word Karaskar is used similarly to the word Khasa. In the ancient period, some areas inhabited by people of Khasa, called Kaskar, Kasmir, Kashgar, etc., were the former form of the word Khasa. From those areas, the Khasa expanded to Himavatkhaṇḍa in the ancient period (Kshetri, 2013). The Khasa expanded to those areas before the development of Vedic civilization in India. The Himavatkhaṇḍa is a mountain range located in the western part of the Himalayas that stretches across Central and South Asia. It includes the Hindu Kush hill 40 Historical Journal Volume: 14 Number: 1 Feb. 2023 Dol Raj Kafle range and has a total length of 3500 km, extending across eight countries: Afghanistan, Bangladesh, Bhutan, China, India, Nepal, Myanmar, and Afghanistan. The Himavatkhaṇḍa is considered a part of the Indian subcontinent and extends to the Tibetan Plateau region. Before the development of the Vedic civilization in India, the Khasa people had already settled in this region. (Tucci, 1956). The Khasais like the Kashmiris and Darads of the Aryan Race of people. They were on the upper side of the Sutlej River and around Lake Mānsarovara around 1400 to 1200 BC, and later they gradually expanded to Nepal (Shepherd, 1954). Because of this, when searching for the ancient site of Khasa, one has to reach from the western border of Nepal through Kumaon, Garhwal, Kashmir, and the Hindukuśato the Qusai Empire of Babylonia. At that time, it was called 'Casa' in West Asia. At that time, they were called Kasa in West Asia (Adhikari, 1996). In this way, it seems that Khasa spread from Babylonia to the northern part of India in BC and gradually came to Nepal too. The Khasa people have lived in the region surrounding the Hindukuśa mountain range for centuries. Some places associated with the Khasa include the Kashgar Valley, Kaskar, Kazakhstan, Kasmir, Khasadar, and Kumaon. There is still a significant Khasa population in the Chitralaya region of present-day Pakistan, especially in a place, like Kaskar. In Nepal, the traditional homeland of the Khasa people lies in the area between the Trishuli River and the Mahakali River to the west, also known as the Karnali region. (Bajracharya, 1971). Thus, in the ancient period, the people of the Khasa expanded to the Hindukuśa of Himavatkhaṇḍa, Kashmir, Khari, Kailas, and Mānsarovara region of Tibet and later entered Nepal. The Arrival of Khasa People in Nepal By the time the Aryan civilization developed in India, the Khasa people were originally nomadic and had already expanded to the northern part of the country. They had migrated eastward and southward through the hill regions from the northwest. Due to this, the contact between the Khasa and the Indian Aryans, who established the Vedic civilization in the plains of India, was relatively late. The Khasa people's territory stretched from the Caucasus to the southeast, covering a distance of approximately 4000 kilometers from northwest Nepal (Prichard, 1826). The rule of the Kushan dynasty began in China's Tarim Valley between the first and second centuries AD. They established a new kingdom called Kashgar, and the Khasa had been expanded in that area. The Khasa borrowed the Brahmi script from the same Kasagar state. After that, Khasa made a new state to make the capital city the Taklakot in western Tibet (Franke, 1995). In The Tibetan language, it is called Taklakhar. That area is located in the south part of Kailash peak now. The Taklakhar area has been a trading post since the ancient period. There are no settlements of Khasa in the north of that area. Over time, some Khasa were nomadic, and some had taken up animal husbandry. Practicing Shamanism in the Taklakhar region was developed by Khasa. The shamans were witch doctors who performed religious ceremonies (Adhikari, 2013). In the western area of Nepal, the Khasa who followed the Masto worship tradition are still following that practice. 41 Historical Journal Volume: 14 Number: 1 Feb. 2023 Dol Raj Kafle In ancient times, the Khasa people's territory extended to the far western zones and Karnali regions of Nepal. By the middle ages, they had also settled in the Mechi river region on the eastern border of Nepal. Over time, they gradually expanded across the Mechi river and settled in Bhutan, Sikkim, Assam, Meghalaya, and western Myanmar. As a result, many places in the Himavatkhaṇḍa region reflect the language and culture of the Khasa people (Pande, 1997). Although the Khasa expanded in the Karnali region in ancient times, it was only in the middle ages that they kept their language in writing and maintained their history. The oldest written document is an inscription of the Khasa language incised by Aśoka Calla (1255-1278), the Khasa ruler of the Karnali region. Khasa was also the official language in the Khasa kingdom of the medieval Karnali region (Pokhrel, 1998). Hamilton mentions that the area between Kathmandu valley in the east and Kashmir in the west is that KhasaPradesh and its inhabitants are called Khasis, and the dialect spoken there is called the Khasa language (2014, 113). Yogi (1998) referred to the areas as Khasa state around, below, and above Manasarovara and Kailash hill. He also mentioned that the western border from Krishna Gandaki (Kali) is called Khaṣadeśa. The Khasahas been expanding in different parts of Nepal since the ancient period and was concentrated in the Middle Ages, especially in western Nepal. The Vedic Aryans came much later to the mountainous region of Nepal. Before their arrival, the Khasa had spread through the mountains of Central Asia from Gilgil to the Kali river and then to the eastern border of Nepal, having matching facial and physical features. The land of the residents of Khasa is a large area. At any time, theseKhasis extended from Kashgar (Khasagir) to almost the entire Himavatkhaṇḍa (Sankrityayan, 1959). The same period is considered the time of arrival of Khasa to Nepal. Khasa as Indigenous People Indigenous people are those who have lived in a particular region or land since its earliest settlement. The term 'indigenous' comes from the Latin word 'indigena,' which means 'native.' From a semantic perspective, the term refers to people who have a deep connection to the land and have lived there for generations (online etymology dictionary, 2021). The English word indigenous which was derived from the Latin word Indigena means to differentiate between people who are born in a certain place and those who come from somewhere else. Such words are also used in languages like France and Germany. The meaning of all of them is the first or the beginning of which time is given importance. Initially, the term indigenous was used to distinguish the cultural activities of people arriving in different parts of the world based on colonization and the cultural activities of local people (Dess, 1996). Indigenous living in a particular area or land from early settlement. The term 'indigenous' comes from the Latin word 'indigena,' which means 'native.' From a semantic perspective, the term indigenous refers to people who have a connection to the land and have lived there for generations (online etymology dictionary, 2021). The English word indigenous comes from the Latin word Indigena, which signifies distinguishing between people born in a fixed place and who came from elsewhere. Such words are also used in languages like France and Germany. All of these mean the first or beginning of which time is given importance. Initially, the term tribal was used to 42 Historical Journal Volume: 14 Number: 1 Feb. 2023 Dol Raj Kafle distinguish the cultural activities of people who came to different parts of the world based on colonialism and the cultural activities of local people. (Dess, 1996). As per historical evidence of human remains discovered in Nepal, this area is considered for human development. Despite this, the fact that the descendants of those ancient human ancestors lived in Nepal or migrated elsewhere has not been discovered. When Nepal was uninhabited in primitive times, Aryan and Mongol people from different places expanded to Nepal. They engaged in animal husbandry, but they did not settle permanently at that time. The Mongols from the northeastern region and the Aryans from the northwest area expanded to Nepal. In this sense, Caucasians and Mongols arrived in Nepal around the same time and met here (Gurung, 2005). Based on this description, it seems that the Khasais the most ancient inhabitants of western Nepal. When the Khasa came to Nepal, there was no settlement of people of any caste in west Nepal. In ancient times, there were two castes, Khasa and Kirants, who came and settled in Nepal before the formation of a strong society. This has been confirmed by the family traditions and rituals they have been following. Like the tribals or indigenous people living in different parts of the world, the primitive inhabitants of Nepal were also unknown to the gods and goddesses. Therefore, they worshipped the air, plants, rivers, vegetation, birds, snakes, scorpions, etc., present in their surrounding environment, they offered to the invisible forces such as ghosts, ghouls, monsters, demons, etc. to protect them from natural disasters and obstacles. They used to worship with the help of a shaman (DhāmīJhākrī) (Regmi, 2009). Such traditions are still found in the Khasa castes. Based on this, it seems that the Khasa are the indigenous people of Nepal. Like the various tribes such as Kirants and other indigenous living in Nepal, while treating the sick or worshiping, the KhasaDhāmī/Jhākrī was called and worshipped Vayu (air), Bhuiyar (land), etc. (Sharma, 2012). The tradition of spreading Dhāmī of Khasa is similar to the Semani tradition of Gurung, Magar, etc. Masto tradition is a living tradition of the Khasa caste of Karnali region even at present. It is also found in the hillsof Brahman, Chhetri, and Thakuri of Nepal. Masto tradition is related to physical objects of nature like air, sun, fire, etc. If the Khasa, Brahmin, and Chhetri of Nepal came later from India, the Vedic culture with language prevalent in India should have been brought in abundantly with them. But the Khasa culture differs from Vedic culture, so it must have been living in Nepal for a long time (Gurung, 2005). The research and study conducted in Nepal regarding indigenous have shown that people who have their own distinct and original language, culture, religious beliefs, and nature worshipers are considered indigenous. In the same way, people who do not care about traditional rituals, their social values are despised, they have equality in their internal society or gender differences are reduced and people who claim that their group is indigenous are said to be indigenous people (K.C., 2013). As all these things exist in the Khasa community, it seems that the Khasa are the primitive inhabitants of Nepal. MatwaliKshetris living in Tibrikot and Jajarkot areas of western Nepal are traditional Khasa. They drink alcohol, eat chicken, and don't wear sacred thread (Janai). But their surnames are similar to other chetries like Budha, Bohra, Basnet, Thapa, Khadka, 43 Historical Journal Volume: 14 Number: 1 Feb. 2023 Dol Raj Kafle Rawal, Bhandari, etc. They speak the traditional or original Khasa language. They build a traditional Munda (roofless) house. They use sheep and goats to carry their goods. They worship Masto as a deity. Apart from this, they also worship Malika, Bhuihar, ghosts, etc. On the days of Oct-Nov and March-April of full moon day (Purnima), they change the pole (lingo) at the place of the deity. Flags are also tied to a such pole. They take the mourner outside their village and feed them with meat, rice, and wine (Sharma, 1976). As other Khasa living in Nepal later adopted Hinduism, the culture of the indigenous Khasa is in crisis. It was only then that the Brahmin-Chhetri of Nepal started to say that they are not indigenous when they are Hindus. In the local laws made by King Ram Shah of Gorkha, it was arranged that the death penalty should not be given to Brahmins to ascetics, but Khasa, Newars, Magars, etc. should be given the death penalty according to the punishment (Sherchan, 2004). Based on this law, it is understood that Khasais also indigenous people of Nepal like Newar, Magar, etc. In the ancient period, they spread in Nepal from the Tarim Valley of Tibet and the surrounding area had extended to the Kathmandu valley by the medieval period (Franke, 1998). Language is also a strong basis for how far the Khasa people have expanded in Nepal. The Khasa language, known as the Nepali language at present, is a language developed in the Karnali region. Since there were people who spoke this language as far as in the Kathmandu Valley in the medieval period, it seems that the Khasa had expanded to Kathmandu and the areas east of it by the medieval period. Before military unification in Nepal, linguistic unification had already taken place. Until the Medieval period, the Nepali people living in one corner of the country did not understand the language of the Nepali living in the other part of the nation. Linguistic unification took place in Nepal only after the Khasa gradually expanded from the west to the eastern border (Vaidya, 2067). So, the Khasa language has a great contribution to the linguistic integration of Nepal (Livi, 2006). In this way, the Khasa language has been known in Nepal since the ancient period, so it is felt that this caste is the indigenous people of Nepal. If the people of the Khasa caste entered Nepal later, it would have been impossible for the language of this caste to spread throughout the country. The Khasa language was expanding throughout Nepal in the thousands of century AD, and it had taken the place of the official language mostly in the western part of Nepal (Khanal, 2011). By the late Malla period, the settlement of Khasa had expanded in areas like Kavrepalanchok, Dolakha, Sindhupalchok, etc. in the Kathmandu Valley and the eastern parts. In that region, during the Malla period, KhasaThapas lived as Umraus (local administrator). The Khasa were prominent in the Malla kingdom as security soldiers (Acharya, 2004). The treaty between King Prithvi Narayan Shah, the king of Gorkha, and JayaprakashMalla, the king of Kantipur in 1756 was written in the Khasa language. Similarly, the document of King JagajjyotiMalla of Bhaktapur regarding the GunduAnantaliṅgeśvara dated 1632 was also written in the Khasa language (Regmi, 2013). During the regime of RatnaMalla, the first ruler of Kantipur, he was unable to resist the attack of BhateDewans called Kuku in the valley, so he took military help from King MukundaSena of Palpa. The soldiers who came as helpers were Khasa and Magars. They 44 Historical Journal Volume: 14 Number: 1 Feb. 2023 Dol Raj Kafle managed to drive the BhoteDewansKuku out of the valley. After that, RatnaMalla established a settlement of the Khasa on the outskirts of the urban settlements of Kathmandu and Patan (Shrestha, 2002). When the KukuBhotes attacked the Kathmandu valley, there was a settlement of KhasaThakuris in Nuwakot. Since the business of the valley was under their control, when RatnaMalla interfered in that business, the BhoteDewans of the Kuku caste got angry and attacked RatnaMalla's kingdom and plundered it. So, RatnaMalla had to take the help of the Khasa army. This evidence further confirms that the Khasahas been the inhabitants of Nepal since ancient times as indigenous people. Khasa Culture in Crisis Khasa culture has been developed by the Khasa people who have been living in Nepal since the ancient period. It is not a culture followed by any other group or community. The people of Khasa have been a nature-worshipper since the ancient period. Masto (clan god), Vanadevatā (forest god), Goṭhadevatā (sheds god), Soil, Dubo (sacred grass), Vara (banyan tree), Pipala (holy fig tree), Tulsi (basil), Jaladevatā (water god), Jhānkri (shaman), Surya (sun), etc. were the deities believed by the people of Khasa (Kshetri, 2013). Masto is the special religion of the Khasa. 12 Mastos are mainly worshiped there. They are DhandarMasto, Khappara (Khaptaḍa) Masto, TediMasto, Kawa Masto, Kala Sill Masto, RunalMasto, BuduMasto, TharpaMasto, GuroMasto, DahreMasto, DudheMasto and BabiroMasto (Karki, 2018). Masto is an old word that has been used since the ancient period by Khasa. Masto is a word stuck in the life of people in the Karnali region (Joshi, 1971). The history of the Karnali region is considered incomplete without the mention of the word masto. The Khasa extending from Mānsarovara, Kailāśa to Karnali were casteless since the ancient period. To some extent, they embraced the traditions of Shaivism and Dhāmījhankri (shamanism) (Adhikari, 2004). At that time, they had contact with the Kirants. Along with the Khasa, the Kirants were also becoming true Shaivites. As the Khasa were the indigenous of the Himavatkhaṇḍa, they did not have to fight with any other people. In many religious books written later than the Rigveda, the Khasais discussed as an irreligious race (Adhikari, 2011). The Khasa started adopting Hinduism in the 8th century AD. After this, some groups of Khasa people were called Rajputs, who were under Chhetri. The Brahmins, Thakuris, Hamals, Khatris, Khasa, Bhats, Rana, etc. who are currently in Nepal are descendants of Khasa. Today, Khasa's religion and culture are going through a crisis due to the attempt to show themselves big by adopting Hinduism (Sharma, 2001). From the beginning, the Khasa had their art of war. They used to fight with swords and spears as well as stones. In the Mahabharata, the Khasais called the impure caste. It was said so because they were not Vedic. The Khasa, who have developed their original culture since the ancient period, did not adopt Vedic Hinduism and they are mentioned in mythological texts as uncivilized and wild people. After the Aryans of the Gangetic coast of India developed the Hindu religion and culture, that religion and culture expanded to Himavatkhaṇḍa. By the medieval period, the Hindu religion expanded in such a way that even the Khasa were forced to adopt that religion. Due to this religion, the Khasa started to be considered a modern caste group. 45 Historical Journal Volume: 14 Number: 1 Feb. 2023 Dol Raj Kafle Because of this, their cultural identity from tradition was getting destroyed. Even so, some of their traditions such as Masto Puja, Devālī tradition, etc., remained alive. The custom of offering sacrifices to the clan gods is also a tradition of the Khasa. Among the Khasa in places less affected by Hinduism, there is still a tradition of treating women as the head of the household and not discriminating based on sex, just like other indigenous or ethnic groups (Wist, 2000). All kinds of worship in the Dhāmītradition (shamanism) of the Khasa are based on the Khasa tradition. Shiva is a classical deity. Therefore, the Kirants and Khasa of Himavatkhaṇḍa, before the Vedic Aryans, considered Shiva as the main deity. The Khasa used to offer sacrifices while worshipping Shiva as Bhairav (Sharma, 2012). In this sense, Shiva is Nepal’s primordial god, and the Khasa and Kirants are his worshippers. Historical study over the past 2000 years suggests that the Khasahas existed as indigenous for centuries. Khasawas initially influenced by Buddhism and later by Hinduism from the medieval period. In the Bhote genealogy, it is mentioned that Nāgarāja and Devarājā two brothers of the Khari state were Buddhist monks (Adhikari, 2013). Khasa king Aśoka Calla and Aditya Malla also assumed the title of Buddhism and later they also adopted Hinduism. By the 14th century, the influence of Hinduism was increasing in Khasa Province. Even so, some of the traditional customs of the Khasa had become mixed. The custom of marrying within one's group is still maintained among the Khasa. They do not marry Terai Brahmins or Indian Brahmins. This tradition is also maintained among people called Dalitas of the Khasa community. One of the main bases for Khasa to become Dalitas is Hinduization. After adopting the Hindu religion and culture, some of their traditional cultures were destroyed and some became cultured in a mixed manner. Some of the rituals that remain among the Khasa are not worshiping to make the soil gods, eating with caps off, everyone in the family eating together, father, son, and grandson not eating on the same plate, not bathing during the day, etc. (Gurung, 1998). Widow marriage is accepted in the Khasa community. There are special rituals such as filling Khukurī in marriage, worshiping the daughter as a deity, honoring the niece, giving a share to the maternal, etc. Making a roundhouse, throwing bread from the roof while building a house, protecting the house by wearing a ferry at night, etc. Khasa tradition is also found to be influenced by other castes of Nepal (Acharya, 2003). At present, the identity of Khasa has been eroded by Indian culture and other foreign cultures. Conclusion The word Khasa is believed to have originated from the word Kakesas, which may have evolved from Kakas or Kasa. Right now the place is known as 'Caucasus'. This word is also thought to be the root of the word 'Caspian', which is the name of a sea in West Asia where the Khasas were known as Kasa. The Khasas, who were a group of people living in the western Tibetan region, expanded into the Himavatkhaṇḍa region and Nepal before the Vedic Aryans developed civilization in India. Over time, the word Khasa came to be used to denote a caste, and the Khasa and Kirants are believed to have entered Nepal around the same time. While the Khasais indigenous to western Nepal and the Kirants are indigenous to eastern Nepal, both groups have been influenced by the Vedic culture of the Indian 46 Historical Journal Volume: 14 Number: 1 Feb. 2023 Dol Raj Kafle Aryans. Some Khasahas fully adopted Hinduism, while others have blended Hindu and Masto traditions. However, the traditional culture of the ancient Khasa in Nepal is being lost due to the influence of Western and Indian Vedic culture. The government of Nepal has even referred to the Khasa as non-indigenous, which has contributed to a cultural crisis among this group. Reference Acharya, B. (1969). Prachin Nepal [Ancient Nepal]. Nepali, (42), 21-35. Acharya, B. R. (2003). Prachinkalko Nepal: Sabhyatakoprarambhadekhi 879 AD samma [Ancient Nepal: From the beginning of civilization till 879 AD]. Shree Krishna Acharya. Acharya, B. R. (2004). Shree panchbada maharajadhirajPrithvi Narayan Shahkosamkshiptajeevani [A brief biography of great king PrithviNarayan Shah]. Sajha Prakashan. Adhikari, B. (2011). NepalkaKhasajati [Khasa caste of Nepal]. Nepal Consulting Lawyer Ink. Adhikari, B. (2013). NepalkaKhasajati [Khasa caste of Nepal]. In U. D. Upadhya& M. P. Shivakoti (Eds.). KhasaAryaka 15000 barsa, (pp.156-215). MadhubanPrakashan. Adhikari, S. M. (1996). PaschimNepalkoKhasaaadhirajjya [Khasa kingdom of western Nepal]. Nepal raAsiyaliAnusandhan Kendra. Adhikari, S. M. (1988). The Khasa kingdom. Nirala Publication. Atkinson, E. T. (1974). Kumau hill: Its history, geography, and anthropology with reference to Garwal and Nepal. Casmo Publication. https://www.abebooks.com/Kumaun-Hills-History-Geography-Anthropologyreference/22413243891/bd Baldauf, R. B. (2000). Language planning in Nepal, Taiwan and Sweden. In R. B. Baldauf& R. B. Kaplan (Eds.). Multilangual Matters. https://eric.ed.gov/?q=Feng&pg= 4&id=ED458804 Bazracharya, D. B. (1971). Karnalipradeshkoaaitihasikruprekha [Historical outline of Karnali region]. SamajikAadhyanSamudaya. Bista, D. B. (2000). People of Nepal.RatnaPustakBhandar. Daes, E. I. A. (1996). Working paper on the concept of indigenous People. UN 10 June 1996. https://digitallibrary.un.org/record/236429 Franke, A. H. (1995). A history of western Tibet one of the unknown empires. Asian Educational Services. https://archive.org/details/historyofwestern00ahfr Franke, A. H. (1998). A history of western Tibet: One of the unknown empires. MotilalBanarasidas. https://www.mlbd.in/products/history-of-western-tibet-one-of-the-unknown-empires-a-hfrancke-9788120813946-8120813944 Gurung, H. (2005). Rastriyatarajanajati: Nepalkosandarvamasamajsastriyachintan [Nationality and indigenous people: A sociological thought in the context of Nepal]. Social Science Baha. Hamilton, F. B. (2014). An account of the kingdom of Nepal.Createspace Independent Publishing Platform. https://www.amazon.com/Account-Kingdom-Francis-Buchanan-Hamilton/dp/1502497662 Joshi, S. M. (1971). KarnaliLoksanskriti: Bhagek [Karnalifolk culture: Part 1]. Nepal RajakiyaPragyaPratisthan. K. C., S. (2013). Nepalkojatiyaprashnara ILO 169 [Question of casteism of Nepal and ILO 169]. In U. D. Upadhaya& M. P. Shivakoti (Eds.). AryaKhasaka 15000 barsa (pp. 61–114). Madhuban Prakashan. 47 Historical Journal Volume: 14 Number: 1 Feb. 2023 Dol Raj Kafle Karki, T. B. (2018). Mastosanskriti: Aaitihasikyabamsanskritikaadhyan [Masto culture: A historical and cultural study]. Shikha Books. Khanal, M. P. (2011). Nepali bhasakahajarbarsha [Thousand years of Nepali language]. Rhino Prakashan. Kshetri, D. B. (2013). Khasajatiaadibasikiaaprabasi, tathyeratathyankamaaadharitnichod [Khasa caste indigenous or immigrants? finding based on facts and figures]. In U. D. Upadhya& M. P. Shivakoti (Eds.). KhasaAryaka 15000 barsa (pp. 61–114). MadhubanPrakashan. Livi, S. (2006). Nepal Hindu rajyakoitihas [History of Hindu kingdom Nepal] (2nd ed.) HimalKitab. https://www.sastodeal.com/nepal-hindu-rajya-ko-itihas-2nd-edition-silva-levi-hamropustak-sd1767.html Manusmriti. (n.d.). Sadhana Packet Book. Mishra, T. N. (1994). The archaeological research in the high mountain of Mustang district. In K. M. Shrestha, T. N. Mishra, & R. Pradhan (Eds.). Ancient Nepal: Journal of the department of archaeology (136), 147-161. http://www.doa.gov.np/downloadfile/ancient_nepal_130133_full_1497849032_1581401425.p df Online etymology dictionary. (2021). https://www.etymonline.com Pokhrel, B. K. (1998). Khasajatikoitihas [History of Khasa caste]. UdattaAnusandhanAaddi. Prichard, J. C. (1826). Research into the physical history of mankind. John & Arthur Arch. https://www.worldcat.org/title/12858813 Regmi, R. R. (2009). Rastriyapahichankamulmuddaharu [Major issues on national identity]. SachetanaPariwar. Sharma, J. L. (2001). Hamrosamaj: Yak aadhyan [Our society: A study]. SajhaPrakashan. Sharma, P. R. (2012). Caste, social mobility, and Sanskritisation: A study of Nepal's old legal code. The state and society in Nepal: Historical foundation and contemporary trends (3rd ed., pp. 127–149). HimalKitab Pvt.Ltd. Sharma, P. R. (2012). The MatawaliChhetries of western Nepal. The state and society in Nepal: Historical foundation and contemporary trends. (3rd ed., pp. 247–262). HimalKitab Pvt. Ltd. Shephard, R. E. (1954). History of the Rose. The MacMillon Company. https://www. amazon.com/History-rose-Roy-Elmer-Shepherd/dp/B0000CJ3OQ Shrestha, D. C. (2002). RatnaMallaraunakosamasamyak Nepal Mandal [RatnaMalla and his contemporary Nepal Mandal]. Aarthik Nepal. Sircar, D. C. (1967). Cosmography and geography in early Indian literature. Indian Studies: Past and Present. https://www.worldcat.org/title/cosmography-and-geography-in-early-indian literature/oclc/345800 Tucci, G. (1956). Preliminary report on two scientific expeditions in Nepal. Archaeological Survey of India. https://archive.org/details/in.gov. ignca.6480/page/n3/mode/2up Turner, R. L. (1961). A compratcymological dictionary of the Nepali language. Routledge. https://dsal.uchicago.edu/dictionaries/turner/ Vaidya, T. R. (2067). Nepal from a historical prospective. Journal of History and Culture. (11), 1-7. Wells, H. G. (2005). A short history of the world. Cosimo, Inc. Yogi, N. N. (1998). Itihasprakashmasandhipatrasangraha [Collection of the documents of treaties for the outdoor of history]. (Part 1, 2nd, ed.). Jeevan Raj Bhattarai. 48