The Thakali of north-central Nepal have long captured anthropological interests as a people who have readily adapted to in their social, religious, economic and political environments. Recent ethnohistorical research, however, casts light on question of how discontinuous contemporary Thakali culture is vis-a-vis past. This study traces in Thakali religion from shamanic Dhom, through Bon and Buddhism, to modern Hinduism and scientific athiesm, and simultaneous political from 7th century A.D. to present. Quite apart from usual interpretation of radical cultural change, this study demonstrates a basic underlying adaptive continuity, with obvious ramifications on scholarly interpretations of in Nepalese Himalayan society. Adaptations to changing circumstances of ethnic groups (tribal) in South Asia is a constant theme in social science literature. In Nepal, for example, given rapid in economic and political opportunity and in natural and social environments, theme of dominates much of anthropological scholarship. Hitchcock (1963) wrote early on about changes affecting ethnic Magar social and economic in Nepal's middle hills. More recently, Fuirer-Haimendorf (1974) has spoke of the changing fortunes of some of Nepal's high altitude peoples, and for Sherpas in particular he notes that development of mountaineering and tourism, and transformations in traditional patterns of trade, have had considerable repercussions on social life (1975:93). Among Tamangs, inroads of modernity have led to recent emergence of a new rural elite (H6fer 1978). For Gurungs, aggravations of recent economic and political at national level, and questions of relative social status among competing groups at local level, had led to conflict and change in village (Messerschmidt 1976b). Among most well-documented of Nepal's ethnic minorities are Thakali, an agro-pastoral and trading people of upper Kali Gandaki River region of west central Nepal. For Thakali, closing of Nepal/China border in early 1960s, curtailment of trans-Himalayan trade through their homeland, and a social and religious orientation away from Tibetan Buddhism at their north towards Nepalese Hinduism at their south, have all created and challenging circumstances for maintenance of ethnic cultural identity. Among some younger and more progressive Thakalis, an even more dramatic has taken place to point where traditional cognitive orientations are