A JOURNEY OF MUNDUM PERFORMANCE, A DESTINATION ABROAD- PRAVEEN PUMA

I have embraced Mundum with pride from the very beginning. Mundum is not merely a subject of study for me. I was born into the Mundum tradition and grew up within it. From childhood, I watched and listened to Mundum rituals, worship, chants, Suptulung, Sakela, and the reverence shown to ancestors. Therefore, Mundum is not something I learned only from books. It is deeply connected with my own life.

As I grew older, I began to understand the things I had witnessed in childhood differently. The rituals I had once simply observed gradually became subjects of research. I began to search for knowledge within the chants I had heard since childhood. My curiosity grew about how Mundum narratives, rituals, and knowledge had survived across generations. I also began to wonder how Mundum practices might change when they moved across geographical boundaries.

Since 2003, I have systematically studied, researched, and documented Mundum. Even while teaching at the university, my research repeatedly took me back to my own village, community, and ancestral practices. I wrote about Mundum. I taught it. I researched it. I wrote and staged plays based on Mundum. Along the way, I received recognition and appreciation, but I also experienced financial difficulties. Many times, I had to travel for research at my own expense.

After meeting Namchong Khambu in Darjeeling, my desire to observe Mundum practices among Kirat communities outside Nepal grew stronger. I wanted to understand their people, language, rituals, worship, and community life. I also wanted to see their relationship with their ancestors with my own eyes. I wanted to understand the relationship between what I had read in books and the traditions still being lived in everyday life. This thinking led to the plan for “South Asian Mundum Journey–2015–2016.”

During this period, I received an invitation from the All India Kirati Khambu Rai Sangh (AIKIKHRAS) for a special honor. For me, it was not simply an invitation to receive an award. It was also an opportunity to observe, outside Nepal, the Mundum traditions I had been researching for many years. I was excited. At the same time, I felt a sense of responsibility.

However, Nepal was experiencing the Madhes movement, strikes, and a blockade at that time. Travelling was risky. Vehicles were frequently stopped. Strikes could occur at any time. Problems could arise without warning. My family and friends advised me to be careful. I was also afraid. At times, I felt like staying back. But I did not want to lose the opportunity for research.

I did not know when another opportunity for such fieldwork would come. Therefore, despite the risks, I decided to go. I knew that this was not an ordinary journey. It was another stage of my research. Praveen Puma at Baghpul, West Bangle, India. Picture : Namchong Khambu

1.BEGINNING THE JOURNEY AMID RISK
When I left Kathmandu on 23 December 2015, I felt more uncertainty than excitement. The situation in the country was difficult. Because of the Madhes movement and strikes, I did not know what the road conditions would be like. My family and friends called and advised me to be careful.

I arranged my necessary belongings, documents, and research materials. As I packed, many thoughts ran through my mind. I did not know when I would return. Yet there was an inner voice telling me that I had to go. This was not a journey for leisure. I had to reach another geographical setting to continue the Mundum research I had been conducting for years.

As I approached the Nepalese border, I saw strikes and obstructions at different places. There were crowds in some places and stopped vehicles in others. The passengers also looked worried. I was afraid inside. Every obstruction raised the question of whether I would be able to complete the journey safely.

During the journey, I repeatedly asked myself, “Why am I travelling in such a situation?” Then I remembered the people I was supposed to meet in Darjeeling. I remembered the rituals I wanted to observe. I remembered my research questions. My fear gradually diminished.

Finally, amid risk and uncertainty, I left Nepal. The journey had begun. My body was on the road, but my mind was already with the Mundum practices and the people I hoped to meet in Darjeeling.

At that moment, I became more aware of the relationship between travel and research. Research does not always happen in libraries. Sometimes one has to travel for research. One has to take risks and accept uncertainty. Praveen Puma and Namchong Khambu at Kursang, Darejeling, India. Picture : Mahesh Rai

2. FROM SILIGURI TO SALBARI
On the morning of 24 December,2015, I reached Darjeeling More in Siliguri. The long journey had left me exhausted. I was sleepy and physically tired. At that moment, Namchong Khambu arrived to receive me. Seeing him suddenly brought a sense of relief.

We headed toward Salbari. As we talked along the way, the unfamiliar place gradually began to feel familiar. After reaching Salbari, I met Namchong’s family. The place was new, but the people felt like my own. Their language and behavior had a sense of familiarity. After the long journey, I felt as though I had reached my own people.

That same day, I participated in a Sakela program organized by the Kirati Khambu Rai Cultural Institution in Bagdogra. Despite my fatigue, I was eager to observe the program. I tried to look at it not as a tourist but as a researcher.

I observed the ritual practices, Sakela Sili, community participation, and use of language carefully. There were some differences from the Sakela I had observed in Nepal. Some aspects appeared closer to Samkha, while some practices reminded me of my own place.

I also observed the offering of chickens and roosters. Nepali was widely used. I began to wonder how the same cultural tradition changes when it moves into another geographical setting. Culture is not static. When it travels with people, it also takes new forms.

Free Wachipa was also served at the program. Being able to eat a familiar community dish in an unfamiliar place felt very good. I felt that even food could carry memories of home.

Seeing the warmth among the people gave me a strong sense of belonging. I had travelled there for research, but sometimes human relationships come before research.

I returned to Salbari at around eight in the evening. My body was tired, but before falling asleep, the scenes I had witnessed throughout the day continued to pass through my mind. Worshipping at Suptulung by Mangpa. Picture : Praveen Puma

3. AN ELDER’S TEARS AND MEMORIES OF THE ANCESTORS
On25 December 2015, I had planned to go to Mirik that day. However, a meeting of the All India Kirati Khambu Rai Sangh was being held at Namchong’s house, so the plan to visit Mirik was cancelled. I remained in Salbari throughout the day.

The day became very important to me. The journey did not go according to plan, but sometimes an unexpected change in plans creates an even more meaningful opportunity.

I had the opportunity to have a long conversation with Namchong’s father. He was elderly and deeply connected with Mundum traditions. I listened carefully to his stories. More than his words, his face and expressions communicated many things.

He spoke about his life, family, and ancestors. While talking, he shed tears several times. I tried to comfort him. But seeing his condition also made me emotional. As a researcher, I had things to record. Yet, at that moment, I wanted to stand before his suffering as a human being rather than only as a researcher.

Every morning, he offered water at the Suptulung. When remembering his ancestors, he mentioned his wife by name. He became deeply emotional at such moments. I was able to see closely how important ancestral and family memories were in his life.

His daily practice before the Suptulung reminded me of my own home. The ways people remember their ancestors may differ according to geography, but the emotion of remembrance can be remarkably similar.

That day, I ate beef for the first time. This was not an ordinary experience for me. I thought about the beliefs and practices associated with cattle sacrifice and meat within Mundum traditions. I observed a practice in which buffalo meat was used but referred to as beef. I found this culturally uncomfortable. I did not immediately draw a conclusion. Instead, I felt that the matter required further research.

That day taught me something important. It is easy to look at a culture from outside. Understanding it from within requires time and sensitivity.

Although I had travelled for research, that day gave me an opportunity to understand a person’s private life, suffering, affection, and memories more closely. The tears of an elderly man made my research more human.
Mangpa is worshiping at Mangkhim, Siliguri, India. Picture : Praveen Puma

4. MOUNTAINS, ROADS, AND PREPARATION FOR THE PROGRAM
on26 December 2015, in the morning, we; I, Nachong Khambu and other respective person, travelled from Salbari through Kurseong toward Tindhare. The mountain road was winding, and some sections were very steep. I saw high mountains, forests, settlements, and sections of the Darjeeling Himalayan Railway.

The mountain scenery was beautiful. Yet some bends in the road were frightening. When I looked down, I could see deep valleys below. Each turn of the vehicle created a certain physical tension.

Along the way, I saw some young couples openly expressing affection. It was different from the social culture I was accustomed to. At first, I felt uncomfortable. Then I reminded myself that I was not there to judge others through my own cultural norms. I was there to understand their society.

Their openness made me think about how the social expression of love can differ according to culture and geography. As a researcher, I felt the need to question my own assumptions as well.

I met some Khambu people in Kurseong. Through our conversations, I learned more about the relationships among Khambu communities living in Darjeeling. The meeting was brief, but such encounters were gradually broadening the scope of my research.

I went with Sudhir to arrange a pig for the program. Anup drove the vehicle. On the way, we met traffic police officer Bijay Thami. I spoke with him in the Thangmi language. He was pleased to hear me speaking Thangmi and said that he would help if I came to Nepal. It was a brief but warm encounter.

At around two o’clock, we reached the place where the pigs were being sold. There were very large pigs there, some weighing more than 120 kilograms. I selected a white pig. The price was fixed at 12,000 rupees.

The pig was killed with a spear. It was a harsh scene. About ten people worked together to pull it into the vehicle. We then descended about three kilometers to begin processing the meat. I watched the process. It was relevant to my research, but personally, I also felt pity.

I was already hungry and physically tired. Namchong repeatedly asked me to return to Tindhare, so we did not stay long.

Ranjit drove us to Kurseong. As we travelled along the narrow mountain roads, I remembered the mountain roads of Nepal. Seeing the development of Kurseong made me think that planned development should also be possible in Nepal’s mountainous regions.

The night was very cold. My body was exhausted, but the warmth of Namchong’s family made it easier to stay. Receiving the warmth of a family in an unfamiliar land was one of the great comforts of the journey. Praveen Puma with Mangpas at Bakhrikot, Darjeeling, India. Picture : Namchong Khambu

5. INTERNATIONAL HONOR AND AN EXTRAORDINARY PERFORMANCE
On 27 December 2015, in the morning, I toured Kurseong with Namchong. Looking at the mountains and settlements reminded me of my home district, Khotang. Although the geography was different, some things felt familiar.

We visited the Gorkha Memorial and took photographs. I reflected on different layers of history and identity there. We then returned home. At around 10 a.m., we reached Tindhare, where preparations for the program were underway.

The program was organized by ALL INDIA KIRAT KHAMBU RAI ACSSOCIANTION, Central Committee, India and hosted by Yogesh Muksu. I was the special guest, and Prabha Chhetri was the chief guest. Bandana Rai, Tarpana Thulung, Manoj Samsung, Ram Rai, and others were also present.

The program began according to Mundum practice. Mʌngpa Sahadev Rai performed Mangsewa at the Suptulung. Seeing the subject of my own research being performed directly before me was deeply meaningful.

I was then specially honored for my contribution to Mundum studies. When Prabha Chhetri honored me, I became emotional. Tears came to my eyes. It was my first international honor.

At that moment, I remembered my mother. I remembered my ancestors. I remembered the years of research, travel, and struggle. I felt happiness and pain at the same time. I remembered the struggles that had brought me to that point. I was happy to receive the honor, but I also felt a deeper sense of responsibility.

At Namchong’s request, I presented a paper on Mundum Performance with Reference of Sakela Sili . Sakela Sili was then performed.

I also had the opportunity to document Sahadev Rai’s Mundum performance. He entered Parukhapma/Parukha and began reciting Mundum. He performed as if controlling a rooster. He held it for about an hour and later held it in his mouth. The rooster remained calm. The entire performance lasted about two hours.

The scene astonished me. I had never witnessed such a performance before. It was difficult to believe what was happening directly before my eyes. Yet I remained calm and documented it as a researcher.

Even after the performance ended, I continued thinking about it for a long time. Was it solely a matter of belief, or did it also involve a particular performance skill? How does the body experience such a state? What is the relationship between such a performance and animal behavior?

I did not try to find immediate answers. Instead, I recorded the questions. In research, sometimes a good question is more important than an immediate answer.

That day brought me not only an honor but also a new question: how is the relationship among human belief, the body, performance, and animal behavior constructed? Honour Certificate Presented to Academician and Seniour Theatre person Praveen Puma by the Central Committee of the All India Kirat Khambu Rai Association, India.Picture : Namchong Khambu

6. FROM DARJEELING TOWARD SIKKIM—LANGUAGE AND IDENTITY AT THE BORDER
On 28 December 2015, I called Binita Rai that day. She was the General Secretary of the Kirati Khambu Rai Cultural Institution. She was busy and therefore could not meet me. I then decided to travel to Sikkim.

The travel plan changed again. This happens during research journeys. People, time, and circumstances often change the course of travel.

Yogesh came to take me to the bus park. He travelled toward Gangtok, while I headed toward Namchi.

The bus travelled quickly along the mountain road. At some places, I became frightened by the speed of the driver. Looking through the window, I could see deep valleys below. My body was tired, but I was curious about the new place I was going to see.

We stopped at Melli Bridge for food. There, the police asked for my voter identification card. I did not have one, so I remained quiet. I felt somewhat afraid.

I noticed another important thing there. There appeared to be an attempt to identify Nepali travellers through language. Words such as “khola” or “kholo” and “rupe” or “bharu” were being used. It seemed that their linguistic and geographical backgrounds were being assessed.

Four Nepali travellers were stopped, while others were allowed to continue. The driver also signaled me to be cautious. Those four people were unable to enter Sikkim because they lacked the required documents.

The incident made me serious. Language is not only a means of communication. In some circumstances, it can also become a marker of identity. I was a traveller, but at that moment I was also a researcher, carefully observing the social behavior taking place around me.

I reached Namchi in the afternoon. I met teacher Laxmi Rai and spent some time at her multimedia educational institution. I searched the library for the books I needed, but I could not find the materials I was looking for.

After the day’s travel and the cold weather, I was extremely tired. I was also somewhat disappointed that I could not find the books I needed for my research. Eventually, I went to sleep.
Yet the experience of the border, language, and identity remained in my mind for a long time. Interview with Seniour theatre person Praveen Puma by Arjun Yawa at Akashbani Radio, Gangtok, India. Picture :Akashbani Radio Staf

7. EXPECTATIONS, DISAPPOINTMENT, AND HUMAN WARMTH IN GANGTOK
On 29 December 2015, early in the morning, I called friends in Gangtok. At around eight, I left Namchi for Gangtok and arrived at about noon.

The person, who had invited me and preparing his dream project book form Sikkim, did not come to receive me. His phone was also unreachable. I became stressed. Standing alone in an unfamiliar place was not easy. I had helped him in Nepal, so I felt particularly disappointed by the situation.

A question arose in my mind: What did my help mean after all?

For some time, I felt deeply discouraged. That day, I experienced the distance between expectation and reality.

Just then, Arjunji arrived. I felt relieved to see him. He explained that the scholar might have been unable to come because he was busy. His presence reduced my anxiety.

With Arjunji’s help, I met senior Sikkimese theatre artist Chunnilal Ghimire. I had been trying to meet him since 2012. I was very happy when we finally met. It felt as though a long-awaited wish had been fulfilled.

We talked about theatre and drama. We also discussed cooperation between Nepal and Sikkim. I gave him some of my plays. I felt that art and theatre could reduce geographical distance.

At around 4:30 p.m., I met the scholar at Gandhi Chowk. The meeting was brief. I did not feel the warmth I had expected. After the tension of the day, I was already emotionally discouraged.

With Arjunji, I went to All India Radio Gangtok. I gave an interview and met the program chief. I then visited a journal office and met journalists.

Later, I received another phone call. I did not particularly want to go. But I learned that D. K. Rai, president of the All India Kirati Khambu Rai Sangh, had also arrived. I did not feel it was appropriate to keep him waiting. So I went with Arjunji to their home.

D. K. Rai honored me with a khada. That gesture eased some of my disappointment from the day. His family’s hospitality was also warm. Once again, I found human warmth in an unfamiliar place.

I had planned to stay in a hotel that night. Instead, Arjunji took me to his home. I met his family, had dinner, and stayed there.

It became a day of both pleasant and difficult experiences. Expectations can sometimes lead to disappointment. Unexpected warmth can lift the heart again. The journey taught me this human lesson as well. Praveen Puma with seniour artist Chunnilal Ghimire, Arjun Yawa at Gantok, India.

8. MANGKHIM, THEATRE, AND NEW POSSIBILITIES
30 December 2015, in the morning, I travelled with Arjunji to Mangkhim at Ranka Raigaun. Parusangten Mangkhim was a very large structure. According to local information, more than 170 million Indian rupees had reportedly been spent on its construction.
The structure showed that the community had made a substantial investment in cultural faith and practice. Its scale surprised me. I also observed some aspects that appeared to reflect Hindu influence. I paid close attention to them.
Again, I began to ask: How do Mundum practices change when they come into contact with different religious and cultural influences?

After spending some time at Mangkhim, we returned to Gangtok at around 10 a.m.

There, I met theatre artist Hemant Sharma. We had a long conversation about theatre. We discussed possibilities for cooperation between theatre practitioners in Nepal and Sikkim, including the exchange of plays, training, and cultural dialogue.

This meeting was particularly meaningful to me. I had travelled for Mundum research, but wherever I went, I found myself looking for people connected with theatre. Theatre is an inseparable part of my life. Therefore, such meetings always energized me.

Talking about theatre made my fatigue seem to disappear for a while. Meeting people from my own field made the distance of being abroad feel shorter.

At around one o’clock, I returned from Gangtok toward Namchi. Along the way, I reflected on the experiences of the previous days.

I remembered the Sakela at Bagdogra. I remembered Sahadev Rai’s performance. I remembered the border experience. I remembered Mangkhim. I remembered my conversations with theatre practitioners. I also remembered the tears of Namchong’s father.

I reached Namchi at around four. I was extremely tired, so I rested for some time.

That night, one thing became clear to me. What we read in books and what we experience directly in the field are not the same. Books provide information. The field provides experience. I understood more deeply why travel is important for research. Welcome Reception for Seniuour Theatre person Praveen Puma by a Former Government Officer in Gangtok, India.
Picture Credit: Arjun

9. FROM NAMCHI TO SILIGURI—THE LAST DAY OF THE YEAR
On 31 December 2015, today was another stage of my return journey to Nepal. I left Namchi for Siliguri in the morning. After travelling continuously for several days, my body was already exhausted.

When I reached Siliguri, I felt that one stage of the journey had been completed. I met members of Namchong’s family again. Although I had met them only a few days earlier, they had already begun to feel like my own people. I was happy to see them again.

It was the final day of 2015. While other people were preparing for the New Year, I was reflecting on the previous days.

During this journey, I travelled through Darjeeling and Sikkim. I met people. I observed rituals. I documented performances. I received an honor. I also experienced disappointment. I felt fear. I experienced surprise. I received warmth. I encountered questions related to borders and language. I met theatre practitioners. I met a man who wept while remembering his ancestors.

Most importantly, I saw Mundum being lived in people’s everyday lives.

In the evening, I reflected again on my journey. I had travelled from Nepal to India. Yet in many places, I felt less like a foreigner and more like I was among my own people.

Although there were differences in language, customs, and behavior, the respect for ancestors and sense of community felt familiar.

It was the final evening of the year. One part of the journey was coming to an end, while new questions were emerging. My path of research was still long.

As I spent the last day of the year in Siliguri, I went through the journey once again in my mind. I would return to Nepal the following day. But what the journey had left in my mind was far from finished. Praveen Puma at Namchi, India. Picture : LD Rai.

10. FROM SILIGURI TO NEPAL—THE JOURNEY DID NOT END
On 1 January 2016; the first day of the New Year arrived, and it was time to return to Nepal. As I travelled from Siliguri toward Nepal, I began remembering all the experiences of the previous days.

The day I left Kathmandu amid strikes and uncertainty.
Meeting Namchong in Siliguri.
The family in Salbari.
The Sakela at Bagdogra.
Namchong’s father’s tears.
The water offered to the ancestors at the Suptulung.
The mountains of Kurseong.
Arranging the pig.
The honor at Tindhare.
The tears that came with receiving that honor.
Sahadev Rai’s extraordinary performance.
The Sikkim border.
The experience of language and identity.
The theatre practitioners in Gangtok.
Mangkhim.
And the final farewell.

These events were no longer separate incidents. They had become experiences of my journey.
I had travelled for research. But I returned to Nepal carrying more questions than I had before I left.

Where does Mundum begin?
Where does its boundary end?
How does its performance change when the geography changes?
How do people living abroad preserve their ancestral traditions and practices?
How are language, culture, belief, and theatre connected?
I did not find all the answers to these questions during that journey. But I had the opportunity to encounter many of them directly.

I experienced fear. I witnessed human suffering. I saw tears shed in remembrance of ancestors. I experienced affection and warmth. I faced disappointment. I experienced surprise. I received recognition. And seeing my own culture in another geographical setting filled me with pride.

These emotions were not merely personal experiences of travel. They were also part of my experience as a field researcher. Emotion did not make the journey less meaningful as research. Rather, it helped me understand what I encountered more deeply. At the same time, I knew that personal experience and observation needed to remain distinct. I therefore documented what I saw, distinguished what I heard from what I personally experienced, and preserved my own feelings as part of my memory of the journey.
I had travelled abroad to study Mundum.

But after reaching there, I learned to look at my own community, my own ancestors, and my own identity from another perspective.
I returned to Nepal.
The journey, however, did not end.
Rather, my research into Mundum became deeper after that journey.

A JOURNEY OF MUNDUM, A DESTINATION ABROAD. Sakela Performance at Bakhikot, Darjeeling, India. Picture : Praveen Puma