Newar caste system
First introduced at the time of the Licchavis (A.D. 300 – c. 879), the Newar caste system assumed its present shape during the medieval Malla period (A.D.
[1] The Newar caste structure resembles more closely to North India and Madheshis than that of the Khas 'Parbatiyas' in that all four Varna (Brahmin, Kshatriya, Vaishya and Shudra) and untouchables are represented.
[3] According to various historical sources, even though the presence of varna and caste had been a known element in the social structure of the Kathmandu Valley since the Licchavi period (c., 3rd century CE), majority of the residents of the Nepal Valley were for the first time codified into a written code only in the 14th century in the Nepalarastrasastra by king Jayasthithi Malla (1354–1395 A.D.)[4] Jayasthithi Malla, with the aid of five Kānyakubja and Maithil Brahmins whom he invited from the Indian plains, divided the population of the valley into each of four major classes (varna)—Brahmin, Kshatriya, Vaishya, Shudra—derived from the ancient Hindu text Manusmriti and based on individual's occupational roles.
The Khadgis (Nāya/Shahi), Dhobis, Sudhis, Kapalis/Jogis, Halwais, Rajkarnikars among other caste groups are also believed to have immigrated to Kathmandu Valley from the southern plains.
[4] The genetic diversity and the cultural ties of Newar with South Asia and East Asia, including Tibet, reflected in their DNA[6] Unlike the Hindu caste systems prevalent in Khas and Madhesi societies, the existence and influence of Buddhist "ex-monks" from ancient times in the Kathmandu Valley added a "double-headed" element to the Newar caste system.
While Rājopādhyāya Brahmins (or Déva-bhāju) occupied the highest social position in the Hindu side, the Vajracharya (or Guru/Gu-bhāju) formed the head among the Buddhists.
For Hindu Newars, Brahmans had formal precedence with Kshatriyas, which included the royal family and the various groups now known as Srēṣṭha who ran the administration of the Malla courts.
For Buddhist Newars, the non-celibate (gr̥hastha) priestly sangha class Vajracharyas and Shakyas ( who are collectively called "Bañdā" or "Baré") were provided with the highest position.
Higher castes are supposed to be 'more pure' because they celebrate more ceremonies and observe more rites of purification and because events such as births and death defile them for longer periods of time than they do Jyāpu agriculturists and other service providers.
[9] The distinction between Hindu and Buddhist is largely irrelevant from the castes occupying the Shudra varna (Jyapu and below) as they generally do not differentiate between the either and profess both the religions equally and with great fervour.
[7] The division into Hindu and Buddhist castes has not been regarded by Newars as a serious cleavage since both groups share the same basic values and social practices and are in close accord with their underlying religious philosophy.
Caste endogamy, however, which has been one of the main methods of maintaining status in India, is not strictly observed in Nepal by either the Newars or the Khas.
[2] The most successful attempt at imposing the caste system was made in the 19th century by Jung Bahadur Kunwar who was very keen to have his own status raised.
Even the old military-administrative caste of the Śreṣṭha was largely reduced to 'Matwali' status, and were barred from joining high military and administrative posts for a long period of time.
Even though Gorkhalis saw them as part of the 'defeated' aristocracy of the Malla kingdoms, they went on to form the core of the ruling administrative elite of the new Nepali state till the end of Rana regime in 1951 A.D.[11] Irrespective of the Newars' own complex and much more elaborate social stratification, the legal code "Muluki Ain", promulgated in January 1854 A.D. by the new Rana regime, classified the entire Newar community as a single "enslavable alcohol-drinking" caste.
Economically, the position of the Newars was weakened by the diversion of Tibet trade from the Chumbi Valley route since 1850s A.D. and the competition with the Marwaris became all the stiffer since the end of the World War I.
For the hill Khas tribe of the west who were in large part associated with the Gorkhali invaders, the term Partyā or Parbaté meaning hill-dweller is used in polite reference.
This general term refers in some contexts only to the upper-status divisions of the western Khas group, the Bahun (Khae(n) Barmu) and the Chhetri (Khae(n)) but in other contexts may also include the low status (generally untouchable) occupational Khas groups such as Damāi (tailors), Sārki (shoemakers and leather workers).
[14] Similarly, Madhesi royal clans including Malla themselves and their courtier castes like Kayastha, Hada, Chauhan, Chandel, Vaidhya, Rajput, etc.
migrated into Kathmandu Valley in the 14th century and ruled as Malla kings and their nobility, who have since coalesced to form the current Chatharīya (Kshatriya) caste.
[15] Historical records also show trading, service, and untouchable clans of the Indian plains immigrating to Nepal Valley along with the entourage of the Maithil and Malla kings, and in due process, becoming Newars themselves.
From the Khas Brahman-Chhetri point of view, this large middle-ranking group includes the remaining Newar castes and other Tibeto-Burman speaking peoples.
The Rajopadhyayas still keep a strong tradition of Vedic rituals alive, a fact exemplified for instance at the recent Lakhhōma and Ashvamedha performed with contributions of the whole town of Bhaktapur.
Included among the Chathariyas, the Acharya or Achaju (alternatively Karmacharya, Guruacharya) and the Joshi hold prominent and respected position in the Newar society as ritual specialists and non-Brahmin priests.
[7] Exclusive religious preference largely disappears from this occupational caste which consists of people who numerically form the majority population among the Newars —the farmers and agriculturalists— and are collectively called the Jyapu.
Today, Jyapus have succeeded in placing themselves at the centre of Newar society, thanks partly to the growing popularity of the Indigenous adivasi discourse.
Urāy or Udās, consists of nine main subgroups, viz Tuladhar, Bania, Kansakar, Tamo (Tamrakar), Sthapit, Shikhrakar, Silakār, Selālik, Sindurākār etc.
They are a prominent community in the business and cultural life of Kathmandu and have played key roles in the development of trade, industry, art, architecture, literature, and Buddhism in Nepal and the Himalayan region.
The parents traditionally arrange marriages for their sons and daughters, although, with the modernization of Nepali society, an increasing number of young people choose their own partners.
Below is a list of over 24 Newar castes, their sub-caste groups and clans, along with their traditional occupations and the most common surnames in their respective hierarchical positions.
