“For the first time, I was truly afraid.
‘Guruji,’ said Gaaz quite quietly, his face only inches from mine, ‘we’re gonna die. We are, aren’t we?’
He’s right, I thought. We probably are.
But then again-what are we?
We are GURKHAS!
‘KAPHAR HUNNU BHANDA MARNU RAMRO!’ I shouted.
‘KAPHAR HUNNU BHANDA MARNU RAMRO!’ Nagen yelled in reply.
‘KAPHAR HUNNU BHANDA MARNU RAMRO!’ Gaaz shouted at the top of his voice.
This is the Gurkha motto. ‘It is better to die than be a coward.”
(GURKHA: Better to Die than Live a Coward: My Life in the Gurkhas, written by
Kailash Limbu, Alexander Norman)
(This article is dedicated to Shri Hari Prasad Mishra, Shri Krishna Gautam, Ms Jasmine Gurung, Mrs Shanti Poudel, Ms Anushka Thapa, Shri Rajendra Thapa, Mrs Mina Rai, Shri Dipak Gurung, Dr Sunita Rai, Ms Prerana Subba, Mrs Samikshya Gurung, Mrs Kalpana Tamang, Ms Roshni Gurung, Ms Kabita Rai, and all other respected members of the Nepali Gurkha community in Manipur who welcomed a stranger like me with open arms and gave me a place in their hearts. My seven months in the Maram Lands quietly reshaped my understanding of people and belonging; they showed me how the Nepali and the Maram communities, often overlooked by the wider world, live side by side with a grace and solidarity that can move even the most distant observer. In their unconditional love and kindness, I found a truth impossible to ignore, that those whom society notices the least often carry the greatest wisdom and humanity. Their generosity, their simple strength, and the way they make space for others without hesitation compelled me to see life differently. It is through their warmth that I came to truly understand the life, culture, struggles, and contributions of the Gorkha people to the state.)
The story of Manipur often unfolds through the voices of its many communities, each carrying memories, traditions and experiences that shape the identity of the state. Among these communities, the Nepali Gorkha population has remained a steady and resilient presence for generations, contributing quietly yet consistently to the life of Manipur. Their journey is marked not by dramatic headlines but by continuous acts of work, service and participation. When one looks closely at their history, it becomes clear that their presence has added depth, strength and emotional richness to the social fabric of Manipur.
The earliest known connection between the Nepali Gorkha community and Manipur can be traced back to the early nineteenth century. During this period, Manipur faced repeated invasions from Burma, which placed immense pressure on its political and military structures. To strengthen the defense of the kingdom, Maharaja Gambhir Singh sought support from Gorkha soldiers. Phuyal explains that around 1824 and 1825, the king organised these soldiers into a unit known as the Victoria Paltan to assist in reclaiming Manipur from the Burmese forces (Phuyal, 2017). These early arrivals were soldiers rather than settlers, yet they laid the foundation for a relationship built on loyalty and courage. Although they came during a time of conflict, the paths they took eventually became the routes through which future Nepali families entered the region.
Manipur has opened a trove of knowledge before me, and with each passing day I have come to understand the state not only as a place on the map but as a living classroom filled with stories, challenges and quiet acts of perseverance. The more time I have spent listening to people and observing the rhythms of daily life, the more I have realised that every community in Manipur carries a unique form of wisdom shaped by the land and by history. This experience has shown me how the contributions of different groups blend naturally in ways that are subtle yet deeply meaningful. It has also reminded me that understanding a place goes beyond reading records or tracking historical events. It demands recognition of the people who give the soil its meaning through their labour, their culture and their aspirations. As I walked through villages, sat with elders and spoke to families, I discovered the strength of coexistence that has supported Manipur even in difficult times. This journey of learning has helped me appreciate how communities like the Nepali Gorkha population have become an inseparable part of the story of Manipur.
When British administration expanded across the northeastern frontier, families from Nepal moved along military routes and grazing paths into various parts of Manipur. Bishwakarma notes that many of these early families settled in the foothills and the edges of the valley where there was space for grazing cattle and cultivating land (Bishwakarma, 2021). These settlers did not arrive in large waves but in small, steady numbers. They built modest homes, cleared fields and established communities that slowly became part of Manipur’s social landscape. Their settlements were not temporary shelters but lasting homes where they raised their children, developed cultural practices and formed bonds with neighbouring communities.
As decades passed, the Nepali population became more firmly established in the demographic structure of the state. The Census of India conducted in 2011 recorded a total of 63,756 people in Manipur who listed Nepali as their mother tongue. Senapati district recorded more than 39,000 Nepali speakers, Imphal West recorded more than 10,000, and Imphal East recorded close to 7,000 (Office of the Registrar General and Census Commissioner, 2011). These numbers reflect the deep and sustained presence of the community. They also show how Nepali families have adapted to both hill and valley regions, contributing to the diversity and resilience of the state.
One of the most significant contributions of the Nepali Gorkha community has been their service in uniformed roles. The reputation of Gorkhas for bravery, discipline and unwavering loyalty is widely recognised across India. Rai explains that this tradition of service extends strongly into the northeastern region where Gorkhas have played crucial roles in various military and civil defense institutions (Rai, 2021). In Manipur, countless families recall stories of fathers, sons and brothers who served in the Assam Rifles, the Manipur Rifles and the state police. Although official records do not categorise personnel by community, the narratives within Nepali families make their long history of service unmistakable. Their dedication has been especially important during difficult periods marked by insurgency or unrest. In such times, Nepali personnel stood firmly in their duty to maintain peace, protect communities and uphold stability across the state.
Agriculture forms another cornerstone of Nepali contribution in Manipur. Many early Nepali settlers arrived with a strong background in cattle grazing, terrace farming and hillside cultivation. Their skills matched the terrain of Manipur, which often demands labour intensive and knowledge based agricultural practices. Bishwakarma notes that as these families became settled, they expanded their farming efforts, producing vegetables, maize and seasonal crops that supplied local markets and supported rural economies (Bishwakarma, 2021). Their ability to cultivate sloped or underused land played an important role in supporting food availability in many districts. Through patient work and local adaptation, they contributed to the agricultural foundation of the state.
The role of Nepali families in dairy farming further illustrates their contribution to local livelihoods. Although the state does not maintain community specific dairy statistics, studies by Sharma, Alka and Singh show that Manipur has long depended on small scale dairy producers to meet daily milk requirements (Sharma et al., 2023). In many rural areas, Nepali families have participated actively in raising cattle, milking them each morning and transporting fresh milk to local markets. This daily labour continues to support the nutritional needs of both rural and urban households. Even though this contribution often remains unrecognised in official data, its value is felt in the everyday life of countless families.
Education is another field where the Nepali community has made meaningful contributions. As schools spread into remote and underserved regions during the twentieth century, many Nepali teachers accepted the challenge of teaching in difficult environments. Bishwakarma writes that with improved access to education, many Nepali families encouraged their children to pursue teaching, administration and other service oriented professions (Bishwakarma, 2021). Their presence in schools brought stability, guidance and commitment to communities that needed dedicated educators. Teachers from the Nepali community have influenced students from diverse social backgrounds and helped build the educational foundations that support Manipur today.
The cultural contribution of the Nepali community adds another dimension to their presence in the state. Festivals such as Dashain, Tihar and Maghe Sankranti bring joy, music and colour to neighbourhoods where Nepali families reside. These celebrations often include participation from families belonging to other communities, reflecting a spirit of openness and mutual respect. Younger Nepali Manipuris often speak both Nepali and Meiteilon fluently, and many know the languages spoken by neighbouring groups. The Kalapahar village profile demonstrates how Nepali culture exists naturally alongside surrounding linguistic traditions (Kalapahar Profile, 2022). This cultural harmony highlights the ability of the Nepali community to maintain their identity while engaging meaningfully with others.
Small businesses run by Nepali families form another important aspect of their contribution to the economic life of Manipur. Nepali owned eateries, tailoring services, shops, transport units and mechanic workshops support local commerce across various districts. Their work requires dedication and long hours, yet these businesses provide essential services that many communities depend on. Transport operators from the Nepali community are especially valued for their reliability in reaching remote areas and ensuring that goods and passengers move safely even when conditions are difficult.
The Nepali community also contributes significantly to environmental preservation through their traditional agricultural practices. Many families continue to rely on organic manure, careful land rotation and mixed cultivation. These methods protect the soil and prevent erosion in areas where the land is fragile. Studies of hill farming in the Northeast show that such practices help maintain fertility and support ecological balance (Bishwakarma, 2021). Although these contributions may not be formally recorded by government agencies, they remain vital to the sustainability of the natural environment in many rural regions.
Civic involvement within the Nepali community has grown steadily. Youth clubs organise cleaning drives, health programs and sports events. Women’s groups participate in welfare activities and local decision making. During the violence that affected parts of Manipur in 2023, the Nepali Gorkha community submitted a memorandum to national leaders, urging attention to security and humanitarian concerns (Ukhrul Times, 2023). This act of civic engagement demonstrated both courage and responsibility. It reflected their commitment not only to their own community but also to the broader vision of peace and stability in Manipur.
The contribution of Nepali youth to sports also deserves recognition. Their presence in football, boxing, athletics and martial arts is seen in district and state level competitions. These athletes bring pride to their families and strengthen Manipur’s sporting identity. Their participation helps build bridges between communities and fosters friendships grounded in shared enthusiasm and teamwork.
When the many contributions of the Nepali Gorkha community are considered together, a portrait emerges of a people whose steady efforts have shaped the life of Manipur in powerful and lasting ways. Their presence is not defined by recent arrival or temporary residence. It is characterised by a long and continuous journey of work, service and belonging. They have served in uniform, cultivated fields, taught students, nurtured markets, cared for the land and stood firm during times of difficulty. Their relationship with Manipur is one built through generations of commitment.
Recognising these contributions does not take away from any other community. Instead, it highlights the shared responsibility that has shaped Manipur over many decades. The journey of the Nepali community demonstrates that belonging is created through service, participation and the everyday choices that tie people to a place. Their resilience reflects the quiet strength of a people who have become an essential part of the story of Manipur.
As Manipur looks toward a future that depends on peace, harmony and development, the contribution of the Nepali Gorkha community remains important. Their long history in the state serves as a reminder that society grows stronger when every community’s story is respected. By recognising their contribution, Manipur honours a people whose steadfast presence has helped shape the identity of the state for nearly two hundred years. Their story is one of valour, friendship, perseverance and shared destiny, and it deserves a respected place in the collective memory of Manipur.
References
- Bishwakarma, R. (2021). The Nepali Nepalese of Manipur A Brief Study. International Research Journal of Humanities and Interdisciplinary Studies.
- Census of India. (2011). C 16 Population by Mother Tongue Manipur. Office of the Registrar General and Census Commissioner.
- Kalapahar Profile. (2022). Kalapahar Manipur. Wikipedia.
- Phuyal, S. (2017). The Entry of Gorkha in Manipur. E Pao.
- Rai, S. (2021). Studies on Gorkha service traditions in the Northeast.
- Sharma, S., Alka, A., and Singh, A. (2023). Milk Production Status in North Eastern Region with Special Reference to Manipur. Indian Journal of Animal Sciences.
- Ukhrul Times. (2023). Nepali Gorkha Community Submits Memorandum to National Leadership in Violence Affected Manipur.
Dr. Aniruddha Babar is a senior academician, policy analyst, writer, and researcher currently serving in the Department of Political Science, St. Joseph College, Ukhrul, Manipur. He is also the Co-Founder and Deputy Director of the Centre for North-East Development and Policy Research (CNEDPR), St. Joseph College, Manipur
