 About Tamang Their traditional area is the hilly region between the Budhig- andaki river and the Likhu river. At present, they live in large numbers in the districts of Rasuwa, Nuwakot... |  Buddhism One reason for the pursuit of religion is that material progress alone will not give a lasting pleasure or satisfaction. Indeed, it seems that the more we progress material.. |
Tuesday, February 19, 2008
There are more than 100 subgroups (thar and sahathar) within the Tamang, and inter-marriage does not occur within the same subgroup (thar as well as sahathar). Although inter-marriage can occur between a boy, say belonging to the Yonjan subgroup and a girl belonging to the Moktan subgroup, if the mother of both the boy and girl belong to the same subgroup, however, marriage between them is not possible since they are socially recognized as the son and daughter of the same mother. There is the practice of marrying one's maternal uncle's and aunt's daughter. Unlike in Hindu society, Tamang women do not adopt the last name of their husbands following marriage. Their thar or subgroup does not change, the woman remains in the same subgroup her entire life. When she dies, the body cannot be disposed without the presence and permission of her relatives. There is the traditional practice among Tamang daughters of undertaking small economic activities (Pewa) like keeping goats, chicken, etc. This enables the daughter to learn to stand on her feet and makes her self-reliant.
On the occasion of various festival and ceremonies, pujas (worshipping activities) are performed at Gumbas according to Buddhist rituals and injunctions. Along these rituals, Tamangs perform various forms of ancient worships also. They perform Phola venerating the contributions of their ancestors and the history of their earth. Ancestral history is narrated during Phola worship. Similarly the worship of Neda Sipda (deities of land and water) to revere earth as a source of sustenance, worship of Yhulla (Goddess of village) for the prosperity of the villages and the worship of Jyojyomo (most favoured family deity) are also ubiquitous in Tamang societies. Life cycle rituals such as naming ceremony, rice-feeding ceremony, tonsure ceremony, ceremony of giving Nepali Sari (Guniu), marriage ceremony and funeral rite are still prevailing in society. Different ritual experts have different roles in these rituals. A lot of indigenous as well as foreign scholars have conducted research studies on Tamang language and culture. Most illustrious among foreign scholars are Martine Mazaudon (1973), Andras Hofer (1981), Larry Pitter (1981), Brigitte Steinmann (1987), David Holmberg (1989), Thomas E Fricke (1993) and others.
Following the Gorkhali conquest of Nepal in the 18th century, the land owned by the Tamangs was taken away from them and distributed to the ruling Brahmin and Chhetri courtier-class. The Tamangs were then retained as bonded laborers and near-slaves to work these very lands. During the Rana rule, the Tamangs were used as menial labor by the rulers and the courtier-class. They were also prohibited from joining the British Gurkha regiments in India, although the men belonging to other Tibeto-Burman communities - the Gurungs, Magars, Rais and Limbus were permitted. Tamangs were also prevented to join Nepal's own government administration and the military.
Historically, the Tamang people settled in the strategically important districts surrounding the Kathmandu valley. Feeling threatened by this encirclement, the Kathmandu rulers brought them forcibly under central rule and exploited them enough so that they could never rise, as they have not been able to this day. The psychology of the Tamangs took a beating during centuries of economic deprivation, political discrimination, and social marginalization.
On the occasion of various festival and ceremonies, pujas (worshipping activities) are performed at Gumbas according to Buddhist rituals and injunctions. Along these rituals, Tamangs perform various forms of ancient worships also. They perform Phola venerating the contributions of their ancestors and the history of their earth. Ancestral history is narrated during Phola worship. Similarly the worship of Neda Sipda (deities of land and water) to revere earth as a source of sustenance, worship of Yhulla (Goddess of village) for the prosperity of the villages and the worship of Jyojyomo (most favoured family deity) are also ubiquitous in Tamang societies. Life cycle rituals such as naming ceremony, rice-feeding ceremony, tonsure ceremony, ceremony of giving Nepali Sari (Guniu), marriage ceremony and funeral rite are still prevailing in society. Different ritual experts have different roles in these rituals. A lot of indigenous as well as foreign scholars have conducted research studies on Tamang language and culture. Most illustrious among foreign scholars are Martine Mazaudon (1973), Andras Hofer (1981), Larry Pitter (1981), Brigitte Steinmann (1987), David Holmberg (1989), Thomas E Fricke (1993) and others.
Following the Gorkhali conquest of Nepal in the 18th century, the land owned by the Tamangs was taken away from them and distributed to the ruling Brahmin and Chhetri courtier-class. The Tamangs were then retained as bonded laborers and near-slaves to work these very lands. During the Rana rule, the Tamangs were used as menial labor by the rulers and the courtier-class. They were also prohibited from joining the British Gurkha regiments in India, although the men belonging to other Tibeto-Burman communities - the Gurungs, Magars, Rais and Limbus were permitted. Tamangs were also prevented to join Nepal's own government administration and the military.
Historically, the Tamang people settled in the strategically important districts surrounding the Kathmandu valley. Feeling threatened by this encirclement, the Kathmandu rulers brought them forcibly under central rule and exploited them enough so that they could never rise, as they have not been able to this day. The psychology of the Tamangs took a beating during centuries of economic deprivation, political discrimination, and social marginalization.
About Tamang
Their traditional area is the hilly region between the Budhigandaki river and the Likhu river. At present, they live in large numbers in the districts of Rasuwa, Nuwakot, Dhading, Makawanpur, Sindhuli, Ramechhap, Dolakha, Lalitpur, Sindhupalchok and Kavrepalanchok in the Central Development Region. They are also scattered all over the country, and outside Nepal they are found in large numbers in Darjeling, Sikkim, Asam and Nagaland of India and in Burma and Bhutan. The total population of Tamang in Nepal, according to the census of 2001, is 1,282,304, ie 5.6 per cent of the total population of the country. The Tamang language occupies fifth place in the country in terms of the number of speakers speaking any one language and first place among the Tibeto-Burman languages.The word Tamang has been found to be used in a document of the thirteenth century. That document found by David Jackson (2976:53) mentions that King Bumlde Mgon built the Shrin fortress in Mustang to suppress the ethnic group Tamang of Lower Glo (Mustang). Although the word Tamang was used as early as the thirteenth century to denote an ethnic group, following the expansion of the Gorkhali kingdom the use of the word was prohibited. The Tamang were addressed in a derogatory manner as ‘Bhote' and ‘Murmi'. The Tamangs have, however, continued to call themselves Tamang.
The Tamangs have a system of six types of societal leaders: Tamba, Ganba, Bonbo, Labonbo, Lama and Choho--to keep the Tamang society continuously alive and dynamic. The six have their respective and important roles to play in the development of Tamang society. The Tamba looks after the cultural aspect and has a very important role to play in marriage ceremonies. The Lama carries out death rites (Ghewa) and undertakes activities related to the Buddhist religion. The Bonbo propitiates the local gods and goddesses and assists by providing treatment to the sick and needy in the village. The Labonbo (Laptaba) keeps alive the history of the clan and lineage through the worship of clan deities. As each thar, or subgroup, has its own Phola or clan deity, there are different Labonbos for each and every subgroup. The Choho looks into cases and dispenses justice and maintains peace, security and wellbeing in society. The Ganba participates in all types of social, political and religious activities. He observes the various activities of society, including whether the Tamba, Bonbo, Lama, Labtaba, Choho, etc have fulfilled their functions as prescribed by rituals and to the best of their ability or not, and evaluates the activities and gives his suggestions. Thus, the six societal leaders or actors continue to make the Tamang society aware of its duties and responsibilities. There are also in Tamang society traditional institutions like Nhangkhor active to undertake socio-cultural activities.
An Introduction to Buddhism
Written by: His Holiness Dalai Lama
Written by: His Holiness Dalai Lama
The Need for Religion in Our Present Lives
One reason for the pursuit of religion is that material progress alone will not give a lasting pleasure or satisfaction. Indeed, it seems that the more we progress material, the more we can we have to live under constant fear. Scientific technology has made marvelous advances, and no doubt will continue to develop. Man may reach the moon and try to exploit her resources for the advantage of human being- the moon which some ancient believers regarded as the home of their god; and planets may also be conquered. Perhaps, in the end, this progress will revel potential enemies outside our world. But in any case, it can not possible bring ultimate and permanent pleasure to human beings, for material progress always stimulates desire for even further progress, so that such pleasure as it brings is only ephemeral, But, on other hand, when the mind enjoy pleasure and satisfaction, mere material hardships are easy to bear; and if a pleasure is derived purely from the mind it self, it will be a real and lasting pleasure.
No, other pleasure can be compared with that derived from spiritual practice. This is the greatest pleasure, and it is ultimate in nature. Different religions have each shown their won way to attain it.
A second reason for the pursuit of religion is that we depend on religion even for the enjoyment of an appreciable amount of material pleasure. Pleasure and pain, in general sense, do not arise only from external factors, but from internal factors as well. In the absence of the internal response, no amount of external stimulation can affect pleasure or pain. This internal factors are the after effects or impressions left on our minds by past actions; as soon as they come into contact with the external factors, we experience pleasure and pain again. An undisciplined mind express evil thought by evil actions, and those action leave evil after- effects on the mind; and as soon as external stimulation occurs, the mind suffers the consequences of its past action. Thus, if we suffer, our miseries have their remote causes in the past. All pleasure and pain have their mental origins; and religions are required because, without them, the mind cannot be controlled.
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