X. CULTURE:
Social Stratification, Race and Language
The Nepalis are socially stratified mainly into four “varnas” namely (i) Brahman (ii) Kshyatriya (iii) Baishya and (iv) Sudra. Racially they are divided into Caucasoid and Mongoloid. The Caucasoid and Mongoloid belong to Indo-Aryan and Tibeto-Burmese Linguistic groups. Likewise, Hinduism is the main religion of the Caucasoid. While among the Mongoloid group, some are Hindus, Buddhists and some are animists.
The Brahmins (Bahuns) and Kshyatriyas (Chhetris) are Indo-Aryan Group. Their language is Nepali (Indo-European Language family). The word “Chhetri” is probably derived from Kshyatriyas (Warrior Caste of the Hindu system). These two Indo-Nepalis groups are of Caucasoid origin.
The Shresthas and Pradhans belong to the Newars, are members of the ancient Nepalis group. They are Hindus by religion. Of course, some of them are Buddhists. Their language belongs to the Tibeto-Chinese language family (Himalayan Group).
The Rais are Hindus and belong linguistically to the Tibeto-Chinese language family (Himalayan Group). Together with the Limbus, they are known as “Kirati Group” which most likely has its origin in Tibet. Thus Rais and Limbus have apparently a common origin, but today they live separately.
The group i.e. Limbus/ Subbas is also referred to as Subbas which means Headman or Chief. They correspond to the Rais with whom they form another “Ancient Nepalis Group”, but they are Hindus. Their language belongs to the Himalayan Group of the Tibeto-Chinese Language family. Gurungs are most likely to be one of the old Mongoloid mountain populations of Nepal, which have mixed with Caucasoid immigrants coming from South and which have given up their traditional cultural patterns including religion and language.
The Magars are Hindus by religion. Their language belongs to the Himalayan group of the Tibeto-Chinese family.
The lower six castes Bhujel (Dola Carrier), Damai (Tailor), Kami (Smith), Lohar/ Sunar (Blacksmith), Maji (Fisherman) and Sarki (Cobblers) belong to Indo-Aryan group and their language belongs to Indo-European family and their religion is Hinduism.
Racially, the entire Nepalis are divided into two broad groups, viz. Caucasoid and Mongoloid. Linguistically, the Caucasoid have no other language except that Indo-Aryan language, while the Mongoloid have a large number of Tibeto-Burman languages which are often mutually unintelligible. Some of these languages like the Newari and Kirati have their own scripts and distinct grammatical systems. The simultaneous use of these languages is still found in Nepal but outside it, they have almost completely switched over to the Nepali language due to inter mixed linking and lack of adequate number of people spreading the same language and living in a compact area. This has been possible for the Limbus in West Sikkim where they have a significant concentration.
With regard to religion, a common belief held by many in India and elsewhere is that they are Hindus. Though it is difficult to define who is a Hindu, it is perhaps incorrect to consider all of them to be Hindus. In the strict sense, the actual Hindus are the members of the high and low groups. Only the Tamangs, Sherpas, Yolmus and a section of the Newars are called "Buddha Margi". The religion of the Rais, Limbus, Yakha, Magar, Gurungs etc may be better called "Tribal" or animist. In their religious system, Brahmin priest, temples, idol worship, sacred text etc have little or no significance. They have their own priests and own system of propitiating the God or gods and goddesses. Their religious beliefs and values are passed on from one generation to another orally through certain specialists who became so not by leaving or by birth but by will of some supernatural beings.
8. Belief System:
All societies have some beliefs, which can be grouped under the term religion. Folk beliefs are a part of oral tradition, which are passed on for ages by word of mouth. They are prevalent all over the World and have influenced the people in one-way or the other. These beliefs may be superstition or they may have some functions in a society requiring a custom to evolve.
The Nepali people have various folk beliefs, which are divided into the following heads.
1. Beliefs Associated with Agriculture:
• The farmer should salute his pair of bullocks and plot of land while he ploughs for the first time. • The farmer should face eastward while he fastens his bullocks with plough for the first time. • The straw of the basket (topa) where seeds were kept should not be burnt; otherwise paddy crop may also be burnt. • When the seeds of the pumpkin are sown, then the cultivator should put sugar inside his mouth. • Nothing should be plucked at night from the tree.
2. Beliefs Relating to Birds and Beasts.
• One should not ride on bullocks back. • Cows should not be touched with feet. Anyone who touches, must bow down and salute it. • Salt should not be mixed with milk. • When cow lows, goat bleats and dog barks all of a sudden and then it is believed that some misfortune will take place. • Operated he-goats or bull should not be touched by the women folk upto three days. Otherwise, they will die. • If a cat is seen crossing the road beforehand, then it is believed to be omen of evil. • It is bad if a vulture shelters on the roof of a house. • When a crow caws sitting on a branch of green trees, in the morning, then guest or good news may came.
But if the crow caws sitting on a branch of dead/dried tree, then it is believed that misfortune may take place in that household.
3. Beliefs Associated with Nature:
• When ants came out from their holes in a large number, then it is believed that rain may came soon. • If Comet arises in the sky, then it is believed that misfortune may take place in that country. • If the Milky Way appears in the sky, then there may be drought. • If frogs croak, it is believed that rain will come.
4. Beliefs Related with Limbs (Parts of body):
• A girl having spade like incisor teeth is unlucky. • An elephant headed person is lucky. • Person having pointed nose becomes clever. • It is believed that an itching sensation on the palm of right hand means gaining of money and left hand means losing of money.
5. Beliefs concerning Diseases:
• When bedbugs appear in the household, then the members of that family may have to suffer from disease. • One should not spit and cowdung otherwise, it causes pain inside the throat and tongue. • To escape from evil eye, the mother of the baby should put tika (spot) of black ash from oven on the forehead of the baby.
6. Beliefs concerning Food.:
• Sweets should not be taken in empty stomach. • It is prohibited to eat anything at dusk (sunset). • One should not eat rice by spreading legs.
7. Beliefs concerning Ghosts and Spirits:
• It is prohibited to go the crematory ground at noon, ghost may harm. • The soul of a person, who dies by committing suicide, is believed to be transformed to the spirit.
8. Beliefs Associated with Religion:
• Water and flower, with which the images of gods and goddesses are washed, should not be trampled down. • Sinners drop on the earth like meteors.
9. Beliefs signifying Journey:
• If a snake cross the road from left side to right side then it is believed that journey will be good. • When one sees white pigeons at the time of journey, it means good.
10. Beliefs related to Ethical Knowledge:
• If one tells a lie, then he will have to go to the hell after death. • Biting nail is prohibited. It will cause pain in throat and stomach. • It is prohibited to sweep floor at night. • Wet drugs should be worn.
11. Naming (Ethnonomy and the Exonomy)
As far as naming is concerned, a baby's ethnonomical name is given by the priest or Bahun calculating the Zodiac which is called “Bahun le Rakhiko Nam”. But, the calling name (Bolaone nam) i.e. exonomically is given by the parents or any senior person who is expert in this case.
18. Ceremonies – Birth, Naming, Puberty, Marriage, Death
Birth, puberty, marriage and death are the four basic and universal phases in the life cycle. In earthly span of the human organism, every individual must pass through each of these phases in the cycle of life.
Birth and Naming:
Traditionally, there are little differences among the Nepalis in performing a rite after a baby is born. In a family of the Chhetri and Bahun, when a baby is born nwaran (naming and purification) ceremony takes place on the fifth day for a girl baby and on the 7th, 9th or 11th day for a boy baby. A priest or Bahun performs this ceremony. Pasni (feeding rice) ceremony is done on the sixth or fifth month for son and daughter respectively. When the boy reaches the sixth year it is time for Chhewar (tonsure) ceremony. Bhujel, Kami, Damai and Sarki also perform similar ceremonies.
The Thakuris is the only clan, among the Nepalis, who perform their customary rites facing the west. Thakuris perform nwaran on the six-day and Pasni or Bhatkhwai (rice feeding) ceremony on the sixth and the eight-month respectively for son and daughter. Thakuris instead of engaging a priest prefer to feed a baby through the hands of the eldest family members. This ceremony is also known as Panch-gans (five courses) since the feeder feeds the baby rice and milk five times. Chhewar (tonsure), according to Thakuri custom, is done between the eighth and twelfth year.
Among the Newars, when the first baby is born to a Newari parent, they perform machabu-byakegu (purification) ceremony on the fifth or sixth day. For every new baby, this ceremony is performed on the third day. Machajunko (rice feeding) ceremony is held within sixth to seven months for a son and within five to seven months for a daughter.
When a baby is born in a Rai family, like other communities, they too perform hangchhananglotma (naming) ceremony on the sixth day in case of a son and on the fifth day in case of a daughter. This ceremony is performed by their community priest- Bijuwa or Jhakri.
Fedengma or Feden gba is the main priest of the Limbu clan. Customary rites of the Limbus, who are also known as Subba, Tsong and Yakthumba, start from the sixth month of the pregnancy of the mother known as Sapok-Chomen. The fourth and the third day, respectively for a boy and a girl, after birth is the day for Yangdangfoma (naming). When the boy baby becomes six months old and the girl five months old they are fed with the solid food Taksi. It is nalingken thangben, for boys and sisaken-menchhin, for girls, through which their adulthood is declared.
The Tamangs, basically Buddhists, perform thapsang (naming ceremony on the third or on the eleventh day, as convenient to the family. A Lama reads Chhoi (holy books) and names the bay. Same families use the services of a Banbo (community priest) for this purpose. When the new born son reaches the sixth month or the daughter reaches the fifth month they perform Kankwaba, feeding ceremony. They also perform tapche (tonsure) ceremony, according to the family's convenience between the third and the seventh year after the baby's birth.
The Thami, another sub-community of the Nepalis, after performing nwaran does not perform any other ceremony for a new born baby till his or her marriage on attaining adulthood.
The Sherpas perform simple rites at the time of the birth of child. The Lama fixes the day for the naming and purification ceremony. They serve chhyang (local rice beer) and rotis (breads) to relatives and friends present on the occasion.
The Lepchas accept the birth of a child only on the third day after the birth. The boongthing, on the third day, performs tungbaong-fat (naming and purification) ceremony (Liwang, 2000:23-25).
Puberty:
The most important life cycle of a girl is adolescence or puberty. It is not simply the recognition that an individual has attained the sexual age of maturity, but it becomes dramatized as the period of transition par excellence the passing of an individual from the position of being an economic liability to that of an economic liability to that of an economic social asset. The rites centering around puberty has its own objectives of preparing of an individual for leading a full life as an integral part in the community (Shrestha, 2001:91).
When a girl attains puberty and has her first menstruation she is taken to another house where she is confined for a fortnight during which period she cannot see or be seen by her brothers, father, father's brothers or male cousin. She must not touch water or food not meant for her, and for a whole fortnight even other women treat her as untouchable. She has to repeat this for seven days during her second menses and only four days each subsequent period except that she need not hide from her brothers and cousins after the second time.
The puberty rite for boys is called bratabanda or bartaman (investiture of sacred thread ceremony- incase of Chhetris and Bahuns only). This ceremony is celebrated according to the vedic rites. Without performing it one can neither marry nor involve in the funeral rite of one's father and mother.
Marriage:
Basically there are two kinds of marriage system found in the Nepali society- magi-bihe (arranged marriage) and chori-bihe (marriage by elopement).
Magi-bihe i.e. arranged marriage in Nepali community unlike in other communities is finalized by the girl's family when the boy's family puts forward the proposal of marriage.
Generally, a relative acts as the middleman (lami) in marriage negotiations until the transaction is completed. Mostly village exogamy is observed. The practice of comparing names by an astrologer, to see whether the proposed couple would make a good match, persists but it is done only in a perfunctory manner. Once the astrologer finds that the two people are good match, it is the job of the priests of the boy's family to discover as auspicious date, based on the Lumar Calendar, and it remains for one to be chosen. Marriage is not done in all months of the year. In Chait (mid March to Mid April) and Kati (Mid October to Mid November) marriage is totally avoided. Once, the groom’s party fixes the date, the bride's parents are informed on the prescribed date, the groom goes with friends. The number of people invited to take part in the procession varies according to the economic and social status of the groom's father. There are fifty to sixty people in case of ordinary peasant, four to five hundred incase of a wealthy peasant. The wedding party, the janti, consists of males and scarcely females also. The whole janti party is preceded by a musical band, and is received with great respect and enthusiasm by the bride's people at her home. They are entertained with a feast before the actual wedding ceremony takes place.
There is one ceremonial rite to be completed preceding the final wedding rite. This is called "Swayamvara" literally meaning "Choosing one's own husband" and the bride and groom exchange garlands of flower and gold engagement rings.,
The most important part of the entire wedding ceremony is kanyadan, when the parents of the bride make a gift of her to the groom.
Just before the Kanyadan moments, the bride and groom are seated on a bed, which is provided by the girl's parents as a gift to the new couple. While sitting there, the bride and groom hang their legs into a copper vessel or a silver vessel. The parents of the girl wash the feet of both bride and groom. Nearest relatives of the girl are expected to wash her feet.
The groom receives his bride as a gift and whatever dowry the parents are giving for the purpose of prestige is given at this time. The groom also hands over his presents mainly clothing and ornaments, to the bride.
When the Kanyadan and foot washing are completed, the bride is taken into her room dressed up by the clothes brought as present from the groom, and she is beautified with cosmetic and decorated with ornaments and tika which are also brought by the groom.
When she is thus dressed, she is carried outside the house into the courtyard where sacrificial fire is burning and all sorts of offerings of food for sacrifices and other articles for various rituals are in readiness. The bride and groom sit on one side of the quadrangle that is built for them to sit. They spend several hours in the courtyard performing rituals of various descriptions, sometimes going around quadrangle, sometimes worshipping and making offering to various duties like Ganesh, God of Fire, Sky, Earth, Wind and Water.
Another ritual rite is putting the Vermillion powder in the forehead of the bride's hair by the groom. Vermillion in a woman's forehead is a sign of marriage; she is theoretically required to re-apply it daily with powder mixed in with the original powder presented at the wedding for as long as her husband lives.
After completing all the rites, the bride is taken to her new home with dancing musical band. Once a new bride is taken home, she is more under the command of her mother in-law than of her husband.
The bride is taken back to her parent’s house after 16 days along with delicious food. This is known as Sindure sait. After returning from their family, the marriage ceremony comes to an end. But in the first year of marriage, they must go to the bride's house in the month of Shravan (mid July) to observe a ritual known as "Saone Pani Chhalnu".
The Newars also observe the Vedic rites and rituals except the bel bibah or ehi bibah within seven to eleven years. After marriage the bel (wood apple) is kept carefully. The broken of bel is supposed to be the death of her husband. If the girl dies, the bel is thrown into the river.
Other Kirati groups celebrate marriage according to their own tradition. But it should be noted that in all festivals and ceremonies of the Kirati group the rice beer is compulsory for them.
Death:
The Nepalis are ritually very rigid so far as funeral ceremony is concerned. To be sure, they follow the pattern of ritual in all aspects of the religious life, from the pollution of birth to the cremation, mourning and pollution of death. All the nearest relatives observe the death pollution for 13 days, daughter of the dead person observes only 5 days and distance relatives for one day by bathing and fasting. The son of dead person has to restrict himself to a number of austerities during the period of 13 days mourning. He must shave all the hair from his body and wear only white loincloth called Languti and small scarf tied on his head. He eats only one meal a day consisting of boiled rice, ghee, sugar etc and restricted to take salt and others. Besides this he has to conduct a ritual under the guidance of a Brahman priest that takes several hours daily for 13 days and requires bathing several times in cold water during the ritual performance. This funeral activity is called Kriya. At the end of this rite, big feast is given to the neighbours, relatives and particularly to all those who participate in the funeral procession and went to the cremation Ghat (cremated areas are near the river). After death, the Brahman and Chhetri community perform the Shraddha rite and funeral rite on the death of 13 days, 45 days, monthly and yearly. Every year they perform the Shraddha rite. During the period, the family gives the household items including clothes, bed, utensils etc to the priest. At least one year or six month or 45 days of the death, the son of dead wears white colour dress and restricts to take meat and other foods.
Festivals:
The Nepalis celebrate numerous festivals - big and small throughout the year. Dasai is the principal festival of the Nepali Community. From the first day of the Suklapakshya to the month of Aswin (September-October), marks the beginning of the Navaratra or Nauratha, which eliminates into the Durga Puja. In Aswin Amabashya Panchadhanya or five types of seeds are sown for germination inside a place of the house known as Jamare.
From the first to ninth day, the hymns from Durga Saptasati (Chandi) are recited seeking blessings from the mother Durga who has nine manifestations such as Mahakali, Mahisasuramardini Chamundi, Kali, Nanda, Raktadanti, Durga, Bhairabi and Labramari. On the 8th day, they celebrate Phulpati in which the goat is sacrificed generally in every house. On the 8th day, somebody celebrates Bhimsen Puja sacrificing the-goat. The celebration comes to an end on the 10th day. But especially for them this festival continues for another five days upto Purne (Full Moon).
The 10th day is called Vijaya Dasami. On that day, the young Nepalis are put tika (tilak mark) on the forehead by their parents and elders as a blessing of Vijaya Dasami. The elders bless the younger with the flowers of Panchadhanya. This ritual continues upto Purne.
` Tihar, as Deepawali or Diwali is known to the Nepalis, is a festival of lights and the second biggest festival which they celebrate unitedly. They celebrate Tihar according to their customs and traditions, which is to some extent different from that of other Indian Societies. Their Tihar starts from the 13th day of the Dark Moon of the month of Kartika to the 2nd day of the brighter half of the moon of the same. It continues for five days and it is called Yamapachaka. It is believed that these days are dedicated to Yama (the god of death). The first day of the Tihar is known as Kag Tihar (now festival) and Kukur Tihar (Dog Festival) and eatables are offered to the dog especially in the morning. It is also called Narke Chaturdashi. In the morning, the householder prepares different recipes. After taking bath in the morning they begin to worship cows, smearing oil on the horns and feet and garlanding the cows, they are given eatables. Night is for Diwali, the festival of light. In all parts and corners, mustard oil lamps are lit. It is a belief that on that day Laxmi abodes in the mustard oil. At night Laxmi Puja is celebrated. After Laxmi Puja, there starts a type of devotional song, which is called "Bhailo". Woman folk who sing bhailo accompanied by dance are called Bhailini. An example of this bhailo is given below:
Bhaili ayeun angana badari-Kudari rakhana Ausi baro gai tiharo bhailo, Hariyo gobarle Lipeuki mali bachhi pujeuki 19. Ausi baro gai tiharo bhailo"(The bhaili singers have come to your house, make it clean. Today is ausi or dark moon, the cow festival, whether you have made clean smearing cow dung, the place where Laxmi Puja is to be held . Have you worshipped cow and Laxmi, the goddess of Wealth?)
Next day is the "Hali Tihar" or bull festival. In the morning oxen are worshipped. Like cows as done in the cow worship, they also worship bull.Gobardhana mounting cow dung in the cowshed. At night both boys and girls go from house to house to sing Deusi like oriental carol singer. An example of Deusi is:-
Leader Jhilimi, Jhilla Group Deusire Leader Keko Jhilimili Group Deusire and thus continues.
(So much light for what? Deusire. It is of flowers, Deusire. We have not come in our own accord. We are sent by King Bali).
Pahilo-Baisakh (first day of the Baisakh month) – the first day of the year according to the Vikram Sambat (era) calender, which falls in the middle of April, is fast becoming an event of their cultural unity. It is the New Year; they celebrate it unitedly as a common festival.
Chaite - dasain (festival of the Chait month) – falls on the last month of the Vikram Sambat - Calender. On that day, the Nepalis pay a humble visit to their elder ones for a feast.
Maghe Sankranti (Mid January) - It is an agricultural festival. Different delicacies are made and served and this festival is celebrated with great pomp.
Asarko Pandra (fifteen day of the Asar Month - 30th June) - It is an agricultural festival. It heralds the beginning of a busy farming season. The Nepalis eat dahi (curd) chiura (flattened rice) and have masu bhat (rice and meat) on this day.
Teej: This festival is very important for the married women. This festival is celebrated from the 2nd day of brighter moon of Bhadra (Last August) and continues upto three days.
Sansari Puja (Worshipping the nature/creator) - a true animistic way of worshipping nature, which actually created this world, falls sometimes in the month of Chair/ Baisakh (March, April, May) before starting of monsoon. The Nepalis observe this puja in a jungle, away from human habitation, erecting stones as idols, planting Lingo (bamboos) and fastening different colour's, dhajas (small pieces of cloth)etc. The ritual includes sacrifice of animals. The daylong ceremony ends with agreed feast in the evening. Usually this puja is observed to please Rain God and Bhagawati Mai (Goddess of Power).
Lho-Chhar - is the new year of the Tamangs, the Gurungs and the Sherpas.
5. Dances:
The jovial Nepalis are very fond of dancing and singing. They have many folk dances. Of all the dances, Tamang - Selo, Juhari and Chutki are the most favourite dances among them. Besides these, dhan nach, kaura, chyabrung, balan, maruni, tungna, bethi, ghatoo, sorathi, jungwa, sakela - sili, mask dance, mhendomaya, sangini, ratyoli, jhyaware, jhankri including a host of other dances are also found in the Nepali society.
Tamang Selo, - basically performed by the Tamangs beating a damphu (a small drum) - either solo or in a group - is also known as damphu-natch. The Tamangs call it tam- syaba. Today, Tamang-selo has become the strongest pillar of the Nepali culture.
Juhari (gambling) or dohori (dual) dance is performed in group during festivals, fairs or in community house.
Chutki belongs to the Chhetris, Bahnus, Gurungs and Magars. The Chhetris and Bahuns perform Chutki to the rhythmic beats of Khaijadi (a kind of damphu like drum) while the Gurungs and Magars use madal (a traditional drum). It is a form of dance with full of speed and movement of body.
Dhan nach is performed by the Limbus. Young boys and girls hold each other, sway to and fro and swing their feet in the beat of Chyabrung (a traditional drum).
Karua dance is performed by the Magars and Tamangs in groups - either by men and women or women only.
Balan, especially performed by the Chhetris and Bahuns during religious ceremonies, mainly centers on different "Lilas" (acts) of different gods.
Maruni, is one of the most loved dances in which a male dancer, himself as a woman disguising and wearing long frock like dress, takes the charge of dancing while other male members take the charge of song and music. A dhatuware (jester) accompanies the team.
Bethi dance is performed during transplanting time with panche baja (a traditional band consisting of five instruments).
Sorathi, like maruni, is also a madalay-nach (dance with a traditional drum) performed once in a year especially in the rodighar (community house for the young ones).
Sakela-Sili, a dance performed by Rais during their festival sakela, is perhaps the longest group dance which sometimes continues for days together.
Lakhe, is a dance performed by the Newars wearing masks during festivals.
Matrikastam, is another form of mask dance performed by Newars during dashai festival.
Jungwa, is a ceremonial dance of the Tamangs, is performed by their priest.
Mhendomaya, a Tamang dance, is also similar to Kaura and Cholmu dances where men and women dance together forming two separate rows.
Sangini, is a sophisticated dance performed by Chhetris and Bahuns during teej (a festival of woman), festival either holding plates of Kansha (branze) or diyo (ceremonial lamp) or carrying Kalash (vessel) on the head. It is a slow dance and depends entirely on movement of hand and feet.
Jhyaware, is a popular and extensively performed dance in the Nepali community.
Deura, is a dance performed by Damai community in the tune of naumati baja (a traditional band consisting of nine instruments).
Khukuri nach (dance) is performed by the Gorkha soldiers taking khukuri in their hands. This dance depicts their valour and pride.
19. Food Habits:
The traditional staple food of the Nepalis is dal, bhat, achar and tarkari (pulse, rice, pickle and curry). Their traditional food also includes dhiro (a paste like food prepared of flour or pounded finger millet) and of course selroti (round sweet bread made of pounded rice). They are very fond of milk, curd, ghee, butter, cream, meat, eggs, fish and country liquor. But the upper castes usually do not take liquor, pork, chicken. Their dishes also include Kinema - a fermented food made of soyabeans, grundruk and sinki chemically produced from the leafy vegetables and radishes respectively. The Newars prepare chhoila, by mixing boiled meat, especially buffalo’s meat, with chilly, salt etc.
Dhakani is a special dish prepared by the women a day before the teej, by frying soaked and swelled rice mixed with milk and sugar.
Furaulla, small balls of pounded bick-wheat fried in oil, are especially taken during maghe sankranti with tuber-roots and hot pickles.
Kwanti is especially taken by Newars on Rakshya bandhanea or soyabeans or similar other seeds are soaked overnight and cooked.
Massyora- soaked gram seeds, after grounding in to a paste and mixing with turmeric powder and tuber roots, are left to a ferment for a couple of days. After fermentation the paste is moulded into balls, which are known as massyora.
Besides, the Nepalis take offshoot of bamboo called basko tama, Rakshi (country liquor), Khalpi, Khatte, Kancho-Chhurpi, Chamre (polao) etc, including pickles made of Sesamum (teel), sungur ko-khutta (pig’s trotter), khasiko khutta (He-goat’s trotter) and so many things.
20. Dress and Ornaments:
The traditional dress for the males is daura suruwal and for the women is chaubandi chola- fariya. Daura is a double-breasted shirt falling upto knee fastened by tuna (a rope-like piece of cloth) at four corners across the body. The lower part of the daura below the belly is a bit bigger in size. They put askot (waistcoat) over the daura. On the head they wear dhaka-topi (traditional cap). Patuka (a lengthy piece of cloth) is fastened at the level of waist under which a khukuri (traditional weapon) is placed. Women wear Chaubandicholo, a naval-length blouse similar to daura. Fariya or gunew (saree) is worn below the waist. They also fasten patuka like men do. Another piece of cloth spread around body between bust and hip is called hemmari. They cover the head with a piece of cloth called majetro and pachheuro is their shawl to wrap the body. Lepchas always wear their traditional dresses called Gada for men and Dumdyan for women folk.
The traditional dress of Yakha women is called meklin, which is also worn by Rai women.
Gurung men wear bhoto on the upper part of the body and cover it by askot (waistcoat). They spread a kachhad around their lower part of the body from waist to knee on the head they too wear dhakatopi. Women wear gunew and cholo with patuka at the waist.
The Sherpas wear chuwa and nagorya, similar to daura suruwal. Under the chhuwa they wear tutung. The Sherpa women wear bakhu and bangjur. They also wear a small piece of cloth under the waist pangden.
The women also prefer to wear similar piece of cloth, on the hind part of their body- called gemtel. Limbu women wear Sardakpa, sim and thakume, a dress which looks like Lepcha women’s dumdyan and men wear hanjam hangpen.
Ornaments
The Nepali women are very fond of ornaments particularly golden and silver. The most important and popular ornaments are potey and tilhari. Potey is a tiny bead. They make a necklace weaving together these poteys. Potey, a traditional ornament is worn by only married women.
Tilhari is actually a necklace made of potey holding a tilhari, a hollow golden cylinder like locket, worn by married women. Tilhari, is the Nepali society, is like mangalsutra, found in other Hindu communities. Other traditional ornaments usually worn by women are:
Head-Shirbandi (for married women only), Kantha, Lunswan, Nyapusikha. Nose-Jhumke-bulaki, Dhungri, Fuli. Ear-Top, mundri, silmundra, lurka, kundal, chepte sun. Neck-Kanthahar, Kanthashree, Tilhari, Potey, Mohar, Naugedi, Tikh, Tayo. Hand-Chura, bala, bain, aunthi. Leg-Kalli and Tulibaki.,
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