Inspite of Kumaon being an integral part of the Indian mainstream, it has often experienced sociological and historical phenomena which are at variance with those in the rest of the country, mainly because of the distinctive geographical features of the region. In the last 3000-4000 years Kumaon has given shelter to and is, consequently, an amalgamation of various people who have come from all sides. Archaeologists have discovered many rock printings, rock shelters, palaeoliths megaliths, cup marks etc. in the region. This evidence can help us in systematizing our knowledge of proto and pre historic Kumaon.

The original inhabitants of Kumaon are said to have been the Kols (also related to the Mund, ethnic group). One of their groups migrated to Kumaon after they had been defeated by the Dravidians. The Shilpkars of Kumaon are said to be the descendants of the Kols. The Kirats are believed to have been the ancestors of the tribes which are today known as Shaukas, Banrajis. Tharus and Boksas. While the Shaukas were active from the Tarai region to Tibet, the Tharus and Boksas confined themselves to the Tarai, and the Banrajis had always lived in 'splendid' isolation.

Later on, the Khasas came from West Asia and settled down in many parts of Himalaya. A major portion of the population of Kumaon is said to have descended from the Khasas. After an indepth study of the languages, social traditions and customs of Kumaon, scholars have come to the conclusion that before the advent of the Khasas and the Kirats. Kumaon was inhabited by the Kols. The Kols eventually surrendered to the Khasas. Many ancient texts mention the coming of the Shakas. After the Khasas, who can be called pre - Rigvedic Aryan tribes, the Vedic Aryans also came to Kumaon.

After the beginning of the local dynastic history, inhabitants of Kumaon, most of whom were pastoralists, agriculturists and traders, were influenced from the 'savarnas' or higher castes who had come from different parts of India. This migration to Kumaon has gone on until very recently.
Today Kumaon is generally said to consist of Brahmins, Rajputs and Shilpkars, with the Sahs or Shahs sometimes being considered to be a separate caste. However, in order to be able to understand Kumaon fully one must mention that it consists of Shaukas, Banrajis, Tharus, Boksas, Shilpkars, 'Savarnas' Gorkhas, Muslims, Europeans (during colonial time), Bengalis and Punjabis (after partition) and Tibetans after 1960.

Although British rule was less oppressive and better then the rule of the Gorkhas, commonly known as Gorkhyol, it was, nevertheless, subjection under foreign rulers. However, the British did set into motion a process of modernization. Local organizations and a vernacular press came into existence, migration in search of employment started and the initial touch of the Indian renaissance reached Kumaon. After this, the people of Kumaon rose against foreign rule and played an important role in the freedom struggle.

In the first two decades of 20th century the highest point of the process of joint awakening of the rural and urban people was the birth of Kumaon Parishads in 1916. The movements, which were started for the abolition of oppressive begar system and for the restoration of natural forest rights of the local people, very soon reached their zenith and became the part of the national struggle for freedom. During the freedom struggle papers like "Almora Akhbar", "Shakti", "Swadheen Praja", "Kumaon Kumud", "Achal" and "Jagrat Janta" played a very important role.