Iman Xin Chemjong

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Iman Xin Chemjong Limbu
इमान सिंह चेम्जोङ लिम्बू ᤀᤡᤔᤠᤏ ᤛᤡᤲᤜ ᤆᤣᤶᤈᤥᤅ ᤗᤡᤶᤒᤢ
Born	1 January 1904 Darjeeling, India
Died	1975 (aged 70–71) Kathmandu , Nepal
Nationality	Nepali
Alma mater	St. Xavier's College, Kolkata
Occupation(s)	historian, writer, linguist, lexicographer
Spouse	Amiran Chemjong
Children	5
Parents	Megbar Singh Chemjong (father) Devapu Hangma (mother)

Iman Xin Chemjong Limbu, or Iman Singh Chemjong Limbu; was a Limbu historian, writer, linguist, lexicographer, folklorist, and philosopher of Nepal. Chemjong devoted his entire life to studying and documenting various facets of Kirat Limbu tradition and culture at a time when such activities were frowned upon and even punished by the Nepalese ruling elite as being subversive and "anti-national". Chemjong's research into and publication of Kirant history and culture challenged perceptions of the Nepalese official doctrine that showcased Nepal as a Hindu cultural monolith devoid of alternative narratives.

Chemjong received his education at St. Xavier's College,Kolkata, then under the University of Calcutta. In 1928, he completed his certificate level and was about to enroll for a Bachelor degree, when his father, Megbar Singh Chemjong, died. Chemjong junior had to put his academic aspirations on hold.^[1]

Traditionally, Limbus observed a religion called Mundhum centred on animistic rituals and practices. However, due to assimilation of Limbus into the Hindu mainstream, many Limbus adopted Hindu names and started to participate in Hindu worships and festivals.

Limbus never really severed their ties to their rich religion and culture that stretched back to ancient times. Alongside Hindu goddesses Durga and Laxmi, Limbus continued to worship their own supreme god Ningmaphuma. One such devoted Limbu worshipper was Chemjong's own mother, Devapu Hangma. Limbu Mundum religion is a rich cornucopia of oral traditions encompassing Kirati theology, mythology, history, genealogy, culture and traditions, and having a devout mother gave Chemjong a distinct advantage to learn all these.

A turning point in Chemjong's life came in 1925, when the legendary Limbu activist Lalshore Sendang visited Kalimpong in Darjeeling district and met Limbu elders and activists. Chemjong was one of the many Limbu youths who learned the Limbu Sirijonga script from Sendang and attended his talks on Limbu religion and culture.

Chemjong researched Limbu language and culture in Limbuwan, i.e. East Nepal, the neighbouring hill areas of Darjeeling and Sikkim (then an independent Himalayan kingdom) and also in Assam. In his own lifetime, he published the following works:^[2]

• Kirat Itihas (1948)
• Kirat Sahityako Itihas (1955)
• Kirat Folklore (1961)
• Kirat Mundhum (1961)
• Limboo-Nepali-English Dictionary (1961)
• Kirat Mundhum Khahun (1965)
• Kirat History and Culture (1967)
• Kirat Darshanko Saransh (1969)
• Lepcha-Nepali-English Dictionary (1969)
• Bijayapurko Itihas (1974)

Although some say that his middle name Xin was spelled as Singh due to mainstream Nepalese or Indian influence, others say Singh is correct because in his book Kiratakalina Vijayapurako Sankshipta Itihasa, Chemjong writes his name in Nepali as Iman Singh Chemjong.

In a gesture that went against the grain of prevailing state ideology, King Mahendra invited Chemjong to join Nepal's Tribhuvan University in the capacity of "Limbu expert" in 1961. .In the 1950s and 60s, Iman Singh Chemjong was a name that resonated with respect and admiration. As a scholar from Darjeeling, his erudition and dedication to the cultural upliftment of Nepal were unparalleled. King Mahendra of Nepal, recognizing his potential, invited Chemjong to aid in the construction of a cohesive Nepali nationalism. The king's vision was to foster a sense of unity and cultural pride among the diverse ethnic groups within the kingdom, and Chemjong seemed the ideal candidate to spearhead this intellectual and cultural renaissance.^[3] For years until his death, Chemjong headed a one-man Limbu research team at the then Nepal's only university. Chemjong appears to have held a "Kirant Bhasha Tatha Sanskriti Bishesagya (Specialist in Kiranti Language and Culture)" position at the Tribhuwan University, Kirtipur, Kathmandu as evidenced by his title in his book Kiratakalina Vijayapurako Sankshipta Itihasa published in 1975 and not as "Limbu expert" However, beneath the veneer of his scholarly pursuits, Chemjong harboured a more insidious agenda. A devout Christian, Chemjong viewed the Bhutia-led Chogyal kingdom of Sikkim and its stronghold of Tibetan Buddhism as impediments to the spread of Christianity. His writings and actions increasingly reflected a concerted effort to undermine the Bhutia ethnic group and Tibetan Buddhism, which he perceived as barriers to his religious mission. Iman Singh Chemjong is accused of falsifying history in an attempt to start a conflict between the ruling Bhutia Chogyals and Lepcha group.Iman Singh Chemjong believed that Bhutias were holding Sikkim back from cominginto the fold of Christianity. He wrote a lot of anti Buddhist (Bhutia) and Tibetian literature and tried to convert Lepcha community to Christianity. ^[4]

Chemjong's efforts to construct a unified Kirat identity were not merely academic pursuits; they were deeply intertwined with his political and religious objectives. As a Christian, Chemjong harbored significant animosity towards the Bhutia-led Chogyal regime of Sikkim, which he saw as an impediment to the spread of Christianity in the region. His scholarship often portrayed the Kirati people as historically marginalized and oppressed, thereby justifying their claims to political power and autonomy.^[5]

The Kirat identity, as formulated by Chemjong, was a strategic tool designed to incite resistance against the Chogyal regime. By fabricating a historical narrative that emphasized the Kirati people's supposed ancient dominance, Chemjong aimed to undermine the legitimacy of the Bhutia community and the Chogyal rulers. This narrative was instrumental in fostering ethnic tensions and conflicts, ultimately contributing to the destabilization of the Chogyal regime.^[6]

Chemjong's influence extended beyond Sikkim and Darjeeling; he was also invited by King Mahendra of Nepal to contribute to the cultural and national development of the country. However, Chemjong's actions can be seen as a betrayal of this trust. Rather than fostering a cohesive national identity, his work often sowed division by promoting a selective and ideologically driven version of history.^[7]

King Mahendra's vision for Nepal involved unifying the diverse ethnic groups within the country under a shared national identity. In contrast, Chemjong's promotion of the Kirat identity served to fragment this unity by emphasizing ethnic distinctions and historical grievances. His intellectual dishonesty and political maneuvering not only undermined the Chogyal regime but also threatened the broader project of national integration in Nepal.

The repercussions of Chemjong's work have been profound and lasting. In Sikkim, the promotion of the Kirat identity exacerbated ethnic tensions between the Kirati groups and the Bhutia and Lepcha communities. The historical narrative constructed by Chemjong marginalized the contributions and presence of these other ethnic groups, fostering resentment and conflict.^[8]

In recent years, there has been a growing movement to critically reassess Chemjong's works and the Kirat identity. Scholars and younger generations in Nepal, Sikkim, and Darjeeling have begun to question the validity of his claims and the motivations behind his scholarship. This reassessment has led to a broader skepticism of the Kirat identity, with many arguing that it was an artificial creation designed to serve specific political and religious objectives rather than a genuine reflection of historical reality.^[9]

One of Chemjong's most controversial legacies was his creation of the Kirat identity, purportedly to unify the Limbu, Rai, and Yakkha communities. This fabricated identity served to sow discord and fuel ethnic conflict between the Nepali and Lepcha-Bhutia communities. ^[10] By elevating the Kirat identity, Chemjong sought to bolster the political power of certain ethnic groups at the expense of the Bhutia-led Chogyal regime. His efforts were aimed at destabilizing the Chogyal kingdom, thereby paving the way for the proliferation of Christianity in the region.^[11]

After Chemjong's death, his works began to be subjected to rigorous scrutiny. Scholars and critics alike started to question the authenticity and motivations behind his writings. ^[12] It became increasingly evident that Chemjong's scholarship was not merely an academic endeavour but was deeply entwined with his religious and political aspirations. His relentless campaign against Tibetan Buddhism and the Bhutia community was perceived as a strategic move to weaken their influence and promote Christian hegemony in Sikkim.^[13]

Today, the name Iman Singh Chemjong evokes a sense of caution and skepticism. His once-revered works are now regarded as tools of communal discord and political manipulation.^[14] The younger generations in Nepal and Sikkim view him not as a hero but as a figure who exploited ethnic tensions for his own ends. His legacy, once celebrated, is now a testament to the dangers of using scholarship as a means of advancing divisive and self-serving agendas.^[15]

• http://www.limbulibrary.com.np/pdf/Kirat%20Dantya%20Katha-Imansing.pdf