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.