Concept of a Common Cultural Chula (Hearth) of the Kirat Rai in America

Among the Kirat Rai people, Daiyahuilung, Suptulung, and Suptulu refer to the chula—the sacred hearth. A common chula means a Daiyahuilung/Suptulung/Suptulu established for the entire community. Therefore, before keeping the idea of a common chula for the kirat community, it is necessary to understand what the chula is, what significance it carries in Kirati culture, and how this chula tradition began historically.

According to Kirat mythology, the origin of the chula dates back to the age of Sumnima and Paruhang. Paruhang and Sumnima conducted the marriage of their son Hongchha (Kiratuingwa) and Paruma, daughter of the mountain in the presence of the chula-fire as witness. Just because the fire stands for the witness of the marriage, it must never be extinguished in the hearth ( chula ), and this belief continues still today in Kirat community.

After Paruhang and Sumnima departed from the earthly realm, Kiratuingwa (Honchha) attempted to erect pillars to build a house. But being unable to lift one alone, Paruma tried to help, but in doing so, their child who was on the back of Paruma (mother), fell into a pit and was crushed by the pillar. Grieving, they cried and lamented until Kirat Kiratuingwa ( Honchha)  fell asleep and dreamt. In the dream, Sumnima and Paruhang told them that because they had started the auspicious task of house-building without constructing a hearth (chula-thaan), performing rituals, and seeking ancestral blessings, they had met with that tragedy. After this, they set up the hearth (chula- than), performed the ritual worship, sought blessings, and only then the house got completed successfully.

Thus, the chula culture, which began in prehistoric times, continued evolving through many eras. Today, in eastern Nepal, nearly every Kirat Rai household has its own chula since these three stones—Daiyahuilung/Suptulung/Suptulu—form the sacred center of all cultural rituals. Each of the three chula stones holds their own unique significance.

Mundumi Procedure for Establishing a Chula

The chula must be established through proper Mundumi ritual process. If the house’s main door faces west, the chula is placed on the left upon entering; if it faces east, the chula is placed to the right. First, the Bareluŋ (boundary) is set, followed by placing a triangular stone for the Michulung (often with a coin beneath). Then the three stones are set vertically in a triangle:

1. Pakhalaung (main chulo) – patrilineal
2. Makhaluŋ – maternal
3. Chekuluŋ/Ramiluŋ – clan/kin relations

A total of eight stones are used (though some omit the central triangle stone, using seven). After the chula is complete, a chhidip is made for over the (heart ) chula, and dichhem/mochhama/hurchhem are also established separately at the corner of the house. During this process, baitung/dakchha-buba (brothers), neighbors, and married daughters are invited.

 

The names of the three chula stones in various Kirat Rai linguistic groups are as follows:

Among the three stones placed on the hearth ( Daiyahuilung/Suptulung/Suptulu )

• The first one  → represent the father/ancestral (patrilineal) lineage.
• The second one .→ represent the mother/maternal lineage.
• The third one  → represent the relatives (clan/kin relations—cousins brothers, uncles).

The chula is surrounded by flat stones forming a boundary, called Bareluŋg among the Chamling and khirulu/khapkhor among the Nachhiring.

Chamling:
Pakhalung/Papalung – Makhalung/Mamalung – Sammelung/Chekulung

Bantawa:
Chasumlung – Mangchalulung – Samkhalulung

Kulung:
Suptulung/Pakholung – Pokolung/Makholung – Samphelung/Sambe-lung

Mewahang:
Pakholung/Pakhalung – Makhalung/Khamalung – Sambe-lung/Tattelung

Khaling:
Pakhalung – Makhalung – Sembelung

Thulung:
Syarelung – Kokulung/Sumdeling – Bochulung

Dumi:
Papalu – Mamalu – Pakhalu

Sampang:
Papalung – Mamalung – Chekumalung

Nachiring:
Sherhap – Thunalu/Bapmei – Pokolo/Musemei

Koyi/Koyu:
Papalung – Mamalung – Pakhalung

Puma:
Papalung – Mamalung – Tayalung

Bayung:
Sarilung/Pakhamgmalu – Babmilung/Makhamgmalu – Botilung/Rerilung

Dungmali:
Pālūng – Mālung – Chālung

Athpare:
Panglung – Menjhemalung – Unbhuunjhalung

Jerung:
Pakhungmali – Dikhungmali – Protungmali

Yamphu:
Khawalung – Māwalung – Phiawalung

Bunglava:
Thumalung – Bululung – Michalung

Lohrung:
Sumchirilung – Rimcherilung – Hichchirilung

Tilung:
Dayalung – Chyalung – Suptulung

Athpare (second listing):
Panglung – Unbhuunjhalung – Menjhemalung

Wambule:
Pakhamalung, Dikhamalung, Janelung, Kanilung, Sorulung, Damsilung, Suptulung —
Among these seven stones, any three are used to establish the Three-Chula.

 

For the Kirat Rai, the chula is a sacred space for all cultural rites—from birth to death. From showing a newborn to the chula, during naming, performing marriage vows (bagdatta), bringing a bride into the groom’s household, and even addressing the souls of ancestors after death—all are performed at the chula ( Hearth). Unlike Hindu belief, Kirati tradition has no heaven or hell; the ancestors are invoked at the chula, especially during the Ubhauli and Udhauli seasons when the ritual of ancestor worship is performed.

In the Kirat community of eastern hilly region of Nepal, every household keeps its chula with Michulung—the cultural name for the head of the house. All rituals are done upon this Michulung.Thus, the chula carries immense importance in Kirati life. Therefore, for Kirat Rai living in America, when establishing a common chula, the cultural name must be assigned by Nocho/Risimi/ Tayami/ so that the three chulas—Daiyahuilung/Suptulung/Suptulu—can identify and accept us.

Personal vs. (Collective ) Common Cultural Chula

Chula culture has existed since prehistoric times. Over generations, that original chula evolved into individual household chulas, forming the basis of cultural identity through the Michulung system. These days however, many Kirat Rai have migrated across the world. Those living in large cities cannot keep a household chula due to housing conditions. As a result, there is a fear that future generations will lose connection to our culture. Therefore, establishing collective cultural chulas has become necessary to preserve culture.

Use of Collective Chula

Since Kirat Rai people live worldwide, it is often impossible to keep individual chulas in their own residence. Thus, the concept of common cultural chula for the entire community has gained an importance due to its feasibility. Some argue that it harms originality, while many others say that without the concept of this common chula  our culture will completely disappear.

The Third International Kirat Rai Conference endorsed the idea of the collective common cultural chula, agreeing that any mismatches can be adjusted gradually.

• In Hong Kong, a (collective) common cultural chula was established in 2005 by Kirat Rai Yayokkha Hong Kong.
• Kirat Rai Yayokkha UK has placed a collective chula at the Sakelathan premises.
• In Nepal, Dumi Rai have established a collective chula for 21 clans in Dharan; Chamling Rai have built a model chula at the central office of Kirat Rai Yayokkha.
• Other groups in Lalitpur, Khotang, and Kathmandu valley have also begun similar practices.

Originally, chula culture began from a single ancestral chula, and all Kirat Rai descend from the same ancestors. Therefore, establishing collective chulas does not harm originality. It is necessary for those who cannot maintain individual household chulas, allowing preservation of Kirati heritage for generations.

Since Kirat Rai living outside Nepal face constraints from the laws of the country that they reside, social environments, housing structures, and personal circumstances, collective or the common cultural  chulas become culturally essential to the Kirat rai communities living all over the world.Thus, the collective cultural chula established at the Sakelathan in the United states of America enables us and our future generations, once they become ancestors (kul-pitri), to be invoked at Daiyahuilung/Suptulung/Suptulu by Nocho, Risimi, Tayami, Pashung, etc., according to Mundumi tradition by giving their spiritual presence in the chula.

In the United States of America , our organization has been advancing the collective concept of the cultural common-chula and bringing it into practice.. Its purpose is to preserve and pass down this cultural heritage to our future generations. However, if any individual disagrees with the idea of a shared value of cultural chula and prefers to follow the tradition of their own private chula, the United Kirant Rai Organization of America recognizes this as their personal belief and freedom of religious practice, and accepts it as their individual right.

 

Bishnu Rai

Patron

United Kirat Rai Organization of America