The period from the expansion of the Gorkha state to the present time is about 280 years and the present article is focused on the objective of finding out the realistic aspects of the state's vision towards ethnicity, language, religion and culture in Nepal during this period. This article based on secondary or library material is completely based on qualitative and analytical method. The state power of Nepal remained unitary and centralized for a long time in the expanded Gorkha state or the political boundary drawn by Prithvi Narayan Shah. With the construction of the expanded state, the exploiters and the ruled class were separated and the winners ruled as rulers, while the losers were forced to live as second class citizens. After that the mono-lingual, mono-cultural and mono-racial system cultivated, worked to control the defeated communities of different cultures, languages, religions and castes instead of uniting them emotionally. The leadership of the ruling class separated the defeated tribes from the state structure with the thought of deriving all the work from the Hindu Arya Morcha, making people Dalits and prohibiting them from entering their homes, families, temples and public life. They advocated single language, religion, culture and one state in the association of four races and thirty-six castes. The Constitution of 2047, which was made after the restoration of the democratic system in 2046, stipulates that the state shall not discriminate among citizens on the basis of religion, race, caste, gender, origin, language or ideological beliefs, and that each community shall be able to protect and promote its language, religion, culture, cultural civilization and heritage. The Interim Constitution 2063 made after the mandate of Jan Andolan 2 (2062-63) considered Nepal as a multi-ethnic, multi-religious, and multilingual nation with multi-cultural characteristics and all the mother tongues spoken in Nepal as the national language. The conclusion is presented that the constitution of 2072 has absorbed the essence of Nepal's multi-ethnic, multi-religious, multi-lingual and multi-cultural people, expressing the feeling that there should be equality and co-existence between all citizens on the basis of religion, race, caste, gender, origin, language or ideological belief, as well as maintaining equality and coexistence and maintaining the cultural diversity of the country through the equal development of language, literature, art and culture.

Tribhuvan Vishwa Vidyalaya, Faculty of Education for the degree of Nepali Education for the degree of Inclusivity in the Nepali Textbook of Grades 9 and 10. The objectives of this dissertation are the inclusion of ethnic, linguistic, religious, cultural and gender balance in the Nepali language textbooks of Grades 9 and 10 and the inclusion of Dalits and the disabled.

खोटाङ जिल्लाको रावा र तापखोलाको सेरोफेरोमा बसोवास गर्ने दुमी राईहरुले आप्mनो मातृभाषाको रुपमा बोल्ने भाषा दुमी भाषा हो । किरात राई परिवारको एक भाषा भएकोले यो भोट-बर्मेली परिवारको भाषा हो । अल्प सङ्ख्यक दुमी राईहरुले बोल्ने भाषा भएको र अन्य सजातीय राई भाषा र नेपाली भाषाको च्यापमा परेर लोपोन्मुखताको सङ्घारमा पुगेर वर्तमानमा संरक्षण र सम्बर्धनको बाटोमा फर्केको छ । सानो क्षेत्रमा बोलिने भए पनि यस भाषामा थुप्प्रै विविधता रहेको हुँदा विद्वानहरुले यसको सामाजिक भेद वा भाषिका पहिल्याएका छन् । भोट बर्मेली परिवारका यस भाषामा नेपाली वणर्मालाका २५ व्यञ्जन र अ, आ, इ, उ, ए र ओ स्वर वणर्हरु ह्रस्व-दीर्घ दुवै रुपमा प्रयोग हुन्छन् । त्यस्तै भोट बर्मेली परिवारका अन्य भाषाहरुमा झैं दुमी भाषामा पनि एकाक्षरी मौलिक शब्दहरु रहेका छन् । (The language spoken as their mother tongue by the Dumi Rais who live in the surroundings of Rawa and Tapkhola in Khotang district is Dumi language. Since Kirat is a language of the Rai family, it is a language of the Bhot-Burmese family. It is a language spoken by a small number of Dumi Rais and has reached the struggle of extinction after falling under the influence of other homogenous Rai languages and Nepali language. Even though it is spoken in a small area, because there is a lot of diversity in this language, scholars have found its social variations or dialects. In this language of Bhot Burmese family, 25 consonants of the Nepali alphabet and the vowels a, a:, i, u, e and o are used in both long and short forms. Similarly, like other languages of the Bhot Burmese family, Dumi language also has monosyllabic original words.)

The language spoken as their mother tongue by the Dumi Rais who live in the surroundings of Rawa and Tapkhola in Khotang district is Dumi language. Since Kirat is a language of the Rai family, it is a language of the Bhot-Burmese family. It is a language spoken by a small number of Dumi Rais and has reached the struggle of extinction after falling under the influence of other homogenous Rai languages and Nepali language. Even though it is spoken in a small area, because there is a lot of diversity in this language, scholars have found its social variations or dialects. In this language of Bhot Burmese family, 25 consonants of the Nepali alphabet and the vowels a, a:, i, u, e and o are used in both long and short forms. Similarly, like other languages of the Bhot Burmese family, Dumi language also has monosyllabic original words.