1. Issue of Linguistic Identity among the
Chepang Students Studying in Residential
Schools
Presented by
Dr. Rishiram Adhikari & Ramesh
Kumar Limbu

2. Introduction of the Chepang
The Chepang is one of the indigenous
nationalities , living in central hilly
regionChitwan Makawnapur, Dhading and
Gorkha ( see annexes ,Chepang area in the
map of nepal
Total population 68,399 (CBS Report,
2011).Nepal Chepng Association estimates
75,000, mother tongue speakers, more than
40,000.

3. Introduction of schools
Antodaya was established with the initiation
of late Kishor Chandra Dhungana and is still
running under his trust. Accommodate 150
Chepang students )
Nabodaya school is running under the
catholic community. Accommodate around 250
students

4. Objectives
Focus on the issue of linguistic identity of
the Chepang students studying in
residential schools of Chitwan district
Analyzes the schools situation and claim
of schools
 Highlight the teaching learning activities
and linguistic and cultural identity of
Chepang

5. Research Questions
why the schools have given less priority to
preserve linguistic and cultural identity of
Chepangs
how linguistic and cultural identity of the
Chepang is replaced by teaching learning
languages
what factors are responsible for the linguistic
and cultural shift of the Chepang students

6. Research methodology
Qualitative techniques
Interview as tools
visit schools(Antodaya and Nabodaya)
,collect infofation
Reach into conclusion

7. Language and Identity
Languages are the ways of expressing and
recognising identities of people.
 Language is acquired naturally and taught
formally. Natural acquisition and formal
teaching create links between languages and
identities.
Linguistic phenomena are important that
link between communal identity and national
identity

8. Context
Schools provide information in so called official
language and children learn to read and write
the language. In the context of Nepal,
Nepali/English language is used for teaching
learning language in formal schools and other
languages are used only for talking inside
community. After separating children from their
community and home environment they
encounter new environment that compel them
to speak either English or Nepali

9. Through class room activities and hostel
environment they acquire Nepali and
English language that replace their
mother tongue as they are living far
from their home and community
environment. With the change of
language, an acquisition of their identity
is being shifted from past to present.

10. Theorist
Shi (2006:4).
Chris Barker (2003……
Norton (2000)
Hall (1996)
Belz, 2002
etc.

11. Situation
identity of Chepang language speakers is co-constructed and
contextualized as they maintain and build connections with both or
multiple languages and cultures. Residential schools do force them
to negotiate either with Nepali culture or with Christian culture. In
Antodaya School. Nabodaya School, the system is different and
children should pray to god in the morning since school
environment is controlled by catholic community. They address
female teacher as sister and male teacher as father. Children
negotiate with catholic belief and practice catholic values which are
different from their village environment. Even if they occasionally
speak Chepang language that seems to be odd and that can't
capture the cultural background of Chepangs. Language and
identity are interplayed through environment that constructs
cultural identity. So, issue of linguistic identity becomes crucial in
residential schools.

12. Linguistic identity of Chepang is being
the matter of discussion rather than the
practice and thus becomes more
ambiguous than the past.
In Nabodaya follow catholic faith and pray
gods on their language which is odd and
strange. In Antodaya, there is Nepali
speaking and almost Hindu envornment.

13. Findings
children studying in residential schools are easily
distracted from their traditional identity and
adopt new identity
The schools are near to the town and they only
go to their community during the time of
vacation so they are disconnect with community.
Schools administration has become unable to
create such cultural and linguistic text for
Chepang children

14. Catholic community emphasizes the issue of
Chepang language and the language is used
to promote Christian belief rather than the
traditional and indigenous knowledge of
Chepang
Local political party leaders and Chepang
activists support the mission of the catholic
community through residential schools

15. Conclusion
Chepang identity is no longer exactly the same
as what residential schools have claimed.
Chepang identity is seen being formed through
negotiation between the prescribed text-books
and their perception of learning from their
culture. The classroom language learning
situation is quite different and it gives false
impression toward mother tongue.