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The Gurung is an ethnic group from the Central region of Nepal. They live primarily in West Nepal’s Gandaki zone, specifically Lamjung, Kaski, Tanahu, Gorkha, Parbat and Syangja districts as well as the Manang district around the Annapurna mountain range. Some live in the Baglung, Okhaldhunga and Taplejung districts and Machhapuchhre as well. Small numbers are believed to be living in Sikkim or Bhutan. Image File history File links Size of this preview: 800 × 576 pixel Image in higher resolution (1298 × 934 pixel, file size: 100 KB, MIME type: image/png) File links The following pages on the English Wikipedia link to this file (pages on other projects are not listed): Demographics of Nepal...
Image File history File links Size of this preview: 800 × 576 pixel Image in higher resolution (1298 × 934 pixel, file size: 100 KB, MIME type: image/png) File links The following pages on the English Wikipedia link to this file (pages on other projects are not listed): Demographics of Nepal...
The Bhutias are people of Tibetan origin, who migrated to Sikkim, India and Bhutan some time after the 15th century. ...
Selected ethnic groups of Nepal; Bhotia, Sherpa, Thakali Gurung Kiranti, Rai, Limbu Newari Pahari Tamang For other uses of the word Sherpa, see Sherpa (disambiguation). ...
The Thakali ethnolinguistic group originated from the Thak Khola region of Mustang district in the Dhaulagiri zone of Nepal. ...
This article or section does not cite its references or sources. ...
Selected ethnic groups of Nepal; Bhotia, Sherpa, Thakali Gurung Kiranti, Rai, Limbu Newari Pahari Tamang Mankhim (Tample) of Rai at Aritar, Sikkim The Rai, also known as the Khambu, is one of Nepal’s most ancient indigenous ethnolinguistic groups. ...
Selected ethnic groups of Nepal; Bhotia, Sherpa, Thakali Gurung Kiranti, Rai, Limbu Newari Pahari Tamang The Limbu (meaning: archer) or Yakthumba(in Limbu language) or bearer of bow and arrows are an ethnic group that belong to the Kiranti group or Kirat confederation that includes the Rai and Sunuwar who...
The Newar or Newah are the indigenous group of Nepals Kathmandu valley. ...
Selected ethnic groups of Nepal; Bhotia, Sherpa, Thakali Gurung Kiranti, Rai, Limbu Newari Pahari Tamang Pahari (or Pahaari) is a general terms for a range of dialects spoken across the Himalayan range, not limited to a single country in the subcontinent. ...
The Tamang (also known as Murmi) are one of the several ethnic groups living in Nepal descended from Tibeto-Burman origins. ...
The Gandaki zone lies in the western administrative region of Nepal. ...
Lamjung district, a part of Gandaki zone, is one of the seventy-five districts of Nepal, a landlocked country of South Asia. ...
Kaski district, a part of Gandaki zone, is one of the seventy-five districts of Nepal, a landlocked country of South Asia. ...
Tanahu district, a part of Gandaki zone, is one of the seventy-five districts of Nepal, a landlocked country of South Asia. ...
Gorkha district, a part of Gandaki zone, is one of the seventy-five districts of Nepal, a landlocked country of South Asia. ...
Parbat district, is one of the most beautiful hilly areas of Nepal. ...
Syangja district, a part of Gandaki zone, is one of the seventy-five districts of Nepal, a landlocked country of South Asia. ...
Manang district, a part of Gandaki zone, is one of the seventy-five districts of Nepal, a landlocked country of South Asia. ...
Annapurna (Sanskrit, Nepali, Nepal Bhasa: अनà¥à¤¨à¤ªà¥‚रà¥à¤£) is a series of peaks in the Himalaya, a 55-km-long massif whose highest point, Annapurna I, stands at 8,091 m (26,538 ft), making it the 10th-highest summit in the world and one of the 14 eight-thousanders. It is located...
Baglung district, a part of Dhawalagiri zone, is one of the seventy-five districts of Nepal, a landlocked country of South Asia. ...
Okhaldhunga district, a part of Sagarmatha zone, is one of the seventy-five districts of Nepal, a landlocked country of South Asia. ...
Taplejung district, a part of Mechi zone, is one of the seventy-five districts of Nepal, a landlocked country of South Asia. ...
Machapuchare or Machhaphuchhare is a mountain in the Annapurna Himal of north central Nepal. ...
, Sikkim (Nepali: , also Sikhim) is a landlocked Indian state nestled in the Himalayas. ...
As of 2001, there are 543,571 Gurung (Τamu) (2.39% of Nepal's total population) of which 338,925 speak Tamu language. 2001 is a common year starting on Monday of the Gregorian calendar, and also: The International Year of the Volunteer The United Nations Year of Dialogue Among Civilizations Events January January 1 - A black monolith measuring approximately nine feet tall appears in Seattles Magnuson Park, placed by an anonymous...
Origin The Gurungs believe that Lamjung, Kaski and Gorkha are the birth places of their community. Image File history File links Metadata No higher resolution available. ...
Image File history File links Metadata No higher resolution available. ...
Kaski district, a part of Gandaki zone, is one of the seventy-five districts of Nepal, a landlocked country of South Asia. ...
Gurkha Soldiers (1896) Wives and children of Gurkha Soldiers (1896) Gurkha (or Gorkha) are a people from Nepal who take their name from the former city-state of Gorkha, which went on to found the Kingdom of Nepal later on. ...
Some anthropologists deduced that the Gurung, Tamu (also spelled Temu) are descended from the historical pre-Mongol, Hun people of Central Asia, and spread and settled in Nepal they came to be known as Gurung. Others argued that they are of more recent Mongol migrations. Many historians consider the Huns (meaning person in Mongolian language) the first Mongolian and Turkic people mentioned in European history. ...
Map of Central Asia showing three sets of possible boundaries for the region Central Asia located as a region of the world Central Asia is a vast landlocked region of Asia. ...
"Pye-tan-lhu-tan" is the sacred scripture of the Gurung, which contain oral accounts of their traditional history.
Though only about half a million in number, the Gurung people have made distinct and immense contributions to history and culture and have demonstrated an unwavering commitment to world peace and progress. At present, the majority of Gurungs live in Nepal, where they form one of the many ethnic groups in the country. In Nepal, Gurungs have and continue to play significant roles in all spheres of the country’s development. Outside Nepal, many Gurungs, some in their renowned role as Gurkha soldiers, have lived and been exposed to diverse world cultures in areas as different as Bhutan, Europe, Hong-Kong, India, Japan, Korea, and the United States of America. Gurkha, also spelled as Gorkha, are people from Nepal and parts of North India, who take their name from the eighth century Hindu warrior-saint Guru Gorakhnath. ...
In Nepal, Gurungs can be divided into two categories, highlanders and lowlanders (though Gurungs are predominantly highlanders). Highlanders living on the slopes of Himalayas still rely heavily on a pastoral and agricultural way of life. They grow rice, wheat, maize, millet and potatoes, normally on terraced mountain slopes. They also derive subsistence from sheep breeding for meat and wool, using fierce mastiffs as sheepdogs. The highlanders’ way of life resembles that of Tibetans in terms of religious beliefs and cultural practices. In contrast, lowlanders are more influenced by Hindu religious beliefs and practices. It is not surprising to see Gurungs using a Hindu priest for birth and a Buddhist Lama (priest) for last rites at someone’s death.
Many Gurung families, however, have another important source of income - the pensions and salaries of family members who are in the army. Among them are the legendary fighters of the British Gurkha Regiment, who were honored with Victoria Crosses for their bravery. Indeed Gurungs are renowned for their role as Gurkha soldiers, making unparalleled contributions in far flung places such as Europe during World Wars I and II, Burma, Malaysia, the Falklands, Africa, and India. Most recently, Gurungs have participated and continue to participate in most United Nations peacekeeping missions throughout the world. For other uses, see Victoria Cross (disambiguation). ...
Despite many pushes and pulls of modern day life, Gurungs are increasingly eager to learn, preserve, and celebrate their distinct cultural heritage and practices. This includes not only the various belief systems and cultural practices surrounding festivals, birth, marriage, and death rituals, but also the Gurungs’ own language Tamu Kwei, generally considered a Tibeto-Burman dialect. This focus on Gurung culture continues to provide invaluable insights and inspiration toward the future.
In an ever more interdependent world, Gurungs face the challenge of balancing the preservation of their unique cultural heritage with adaptation to the demands of modern life. The majority of Gurungs still struggle for basic opportunities to improve their livelihoods. As in the past, Gurungs need to invest in opportunities that build on their well-known attributes as people who are hard working, trustworthy, adaptable, and quick-learners in meeting the challenges of modern life in Nepal and beyond its boundaries. Gurungs seek support and guidance from individuals, institutions, and governments.
Lifestyle Their traditional occupation was based on sheep herding and trans-Himalayan trade. In the 19th and early 20th century, many Gurung were recruited to serve in the British and Indian Gurkha regiments. Today, the Singapore Police, Brunei reserve units and the French Foreign Legion incorporate ethnically Gurung members. While serving in the British Army they have earned more than 6 Victoria Cross awards. Gurungs are not only restricted to military occupations, many live in urban areas and are employed in all types of labor, business and professional services. Species See text. ...
A man herding goats in Tunisia Herding is the act of bringing individual animals together into a group, maintaining the group and moving the group from place to place—or any combination of those. ...
Perspective view of the Himalaya and Mount Everest as seen from space looking south-south-east from over the Tibetan Plateau. ...
Gurkha, also spelled as Gorkha, are people from Nepal and parts of North India, who take their name from the eighth century Hindu warrior-saint Guru Gorakhnath. ...
Legionnaire redirects here. ...
The British Army is the land armed forces branch of the British Armed Forces. ...
For other uses, see Victoria Cross (disambiguation). ...
Gurungs trace their descent patrilineally, organized into two groups, or moieties of patrilineal clans. Patrilineality is a system in which one belongs to ones fathers lineage; it generally involves the inheritance of property, names or titles through the male line as well. ...
Look up moiety in Wiktionary, the free dictionary. ...
See also Clan (computer gaming) A clan is a group of people united by kinship and descent, which is defined by perceived descent from a common ancestor. ...
A noted Gurung tradition is the institution of Rodhi where teenagers form fictive kinship bonds and become Rodhi members to socialize, perform communal tasks, and find marriage partners. But the institution is rarely in existence because of its notoriusity in the community. 'Rodhi' literally means weaving and making of baskets. A noted Gurung tradition is the institution of “Rodi” where teenagers form fictive kinship bonds and become Rodi members to socialize, perform communal tasks, and find marriage partners. ...
Religion The Gurung are followers of Bön shamanism or Pyetañ Lhutañ which is one of the oldest religions in the world using its own Priests; Pachyu, Klehpree and Bönpo Lama. Tibetan Buddhism was later introduced to the Gurung Community after Dalai Lama fled Tibet in 1959 and most of his followers settled in the Northern part of Gandaki Region where the Gurungs are predominantly inhabitants. The Tibetan Lamaism then established the influence of the Tibetan Buddhism in the least educated Gurung community, endangering to the heritage culture, traditions and religion values. Today, some of the Gurungs are followers of Tibetan Buddhism (Lamaism). Nowadays, a pocket of Christianity and Muslim follower gurungs can be found. The influence of Bön shamanism is strong among many Gurung. Bön[1] (Tibetan: བོན་; Wylie: bon; Lhasa dialect IPA: [) is the oldest spiritual tradition of Tibet. ...
Tibetan Buddhism is the body of religious Buddhist doctrine and institutions characteristic of Tibet, the Himalayan region (including northern Nepal, Bhutan, Sikkim and Ladakh), Mongolia, Buryatia, Tuva and Kalmykia (Russia), and northeastern China (Manchuria: Heilongjiang, Jilin). ...
In Religion categories: Pyetañ Lhutañ is the Bön Religion where the nature and anchesters are worshipped and animism is practised. The animism is the belief in a supernatural power that organises and animates the materials of uniserve.
Hindu influence from the Nepali led to many Gurung practicing Tibetan Buddhism with influences from Hinduism as well as Bön. Pockets of Gurung who live among the Hindus have converted to Bönism. Hinduism (known as in modern Indian languages)[1] is a religious tradition[2] that originated in the Indian subcontinent. ...
See also History of Gurungs In 1958, Bernard Pignede, a French student of anthropology came to Nepal to study about Gurungs. He spent seven months in a Gurung village Mohoriya (Kaski, Gandaki) and traveled through many neighboring Gurung villages to do his research. He learned to speak tamu-kuwei (gurung dialect) and documented pretty much everything about the gurungs - their social structure, culture, religion, history, occupations, legends and myths. He translated pae, a ritual and religious practice that one gurung generation has passed down to another for thousands of years. Pae conveys the oral history of gurungs and is considered very sacred. Unfortunately, Pignede died tragically in 1961 at age of 29. After his death, Professor Louis Dumont published Pegnede’s work in 1966. The book was immediately recognized as a major contribution to the anthropology of the Himalayas. Later, two noted anthropoligists - Sarah Harrison and Alan Macfarlane ( www.alanmacfarlane.com ) translated it in English and published the first English version in 1993. Harrison and Macfarlane did further study of gurungs and added more to Pignede's work. The English version of book is called "The Gurungs", which is probably the most acclaimed research on Gurungs so far. Image File history File links Wikitext. ...
An excerpt taken from Bernard Pignede's book The Gurungs consists of a brief history of the Gurungs as compiled by Bhovar Palje Tamu and Yarjung Kromchhe Tamu based upon the pye.
The Tamu (Gurung) Pye refers to the very beginning of civilization, more than eight or nine thousand years ago. They tell the origin of human beings and of the materials that they used. Tamu Priests still use some of these primitive utensils in their rituals. The Pye do not seem to have changed substantially over time. They refer to the ancestors of the Tamu, their Aji-khe (Khe-ku, nine male ancestors), Aji-ma (Ma-i, seven female ancestors), and Aba Kara Klye, spiritual master, lords, ghosts etc.
Tamu Pye tells how the first people lived in Cho (Tso) Nasa, a lakeside village, where they planted the first grain, barley. Then they dispersed to other places such as Sa Nasa, Dwo Nasa, Si Nasa and Kro Nasa, the latter being in the south, hot and fertile. Later the northern Cho Nasa was rich in religious activity, speaking Tamu-Kwyi. Other Tamu villages developed according to their proximity to the northern and southern ends. There are also stories about the discovery of fire, how the drum was first made, and many other things in the Pye.
The ancestors of the Tamu, Ma-i and Khe-ku, seem to have been represented as seven lakes (the former) and nine mountain peaks (the latter). Though there is no real evidence, there is a traditional assumption that Cho Nasa, as described in the Pye-ta Lhu-ta, lay in western Mongolia, and was ringed by seven lakes and surrounded by three mountain ranges. To the south, in Sinkian in Western China, north of Tibet, in the Turfan Depression, lay Kro Nasa. Large lakes are called nuur in Mongolia, nor in Western China, and tso(cho) in Tibet.
In Tamu tradition, as they migrated from one site to another, they would call the new site by the old name if it was similar in aspect. Tamu Pye tells that the soul of a dead person is believed to go first to Koko-limar-tso, which is under water. In the Qinghai region of China lies a huge lake with an island in the middle called Koko Nor ( or Ching Hai). It is similar to Hara Usa Nuur (one of the seven lakes) of western Mongolia, and some near-by places have names which end in "chow", conceivably derived from the Cho Nasa of almost six or seven thousand years ago, described in Tamu Pye. Similarly Sa Nasa, Two Nasa, Si Nasa and kro Nasa could be placed in the Qinghai, Kansu, Sichuan and Yunnan regions of China respectively, running southward.
Among the minority groups in China are the Tu peoples who live in the area around Lanchow and the Naxi (Nansi) people who live in the Sichuan and Yunnan regions. Tu and Naxi are also the names of two of the nine Tamu clans.
The Tibetans (Bod people) apparently migrated from the border regions of Qinghai, Kunsu, Sichuan and Yunnan. Later came a wave of Han (Chinese) immigrants. Chamdo (Chhyam Toh: nice village) in eastern Tibet seems to have been gateway to Tibet for all these peoples. A neolithic settlement at Karo not far from Chamdo has been dated as being more than 4,600 years old. The Han settlers called it Kham suggesting that they grew millet there. They may have been the ancestors of the Khampa (Bhotiya) or Khambu (Rai) of Nepal. Later a third wave of immigrants, possibly the Mhina Kugi (people of the nine clans) replaced the Han settlers. By this time it had become a cattle-grazing area though it may also have been an important trading post.
From Chamdo, the Mhina Kugi moved westward to the Yarlung valley of the Lhoka region. Here they were known as Tamu (Tubo) by 1,000 B.C. and during the course of time developed Bonism, the pre-Buddhist religion, with its priest, the Nam-bo or Pa-chyu. Some of the Bon priests traveled to Cho Nasa. Another group of Tamu settled to the west of Lhoka.
There is a mountain called Tsan-Tang Goshi near Tsedang (Chetang?). The historical encounter there with Nya (Tri) Tsan (Po) around 2,500 years ago and the story of Nha-Chan (nha: ear: chan: pulled, elongated: long ears) in Tamu Pye are undoubtedly the same. Nha-Chan, the strong, was alone when he met the herdsmen and joined up with them. He helped with the hard, dangerous tasks of the tribe. Later he became known as Rhima-rchhe (great). By trickery he was married to a royal servant girl ( a poor Kugi), Cha Pa-mrishyo, instead of to the daughter of a Klye (king). His descendants became the Kwonma (mixed) clan.
Some Tamus settled in the northern Bagmati region, having gone through the Kerung or Ku-ti Pass, and became Tamangs. A sixth generation descendant of Nha-Chan from Lhoka joined with another group of Tamu, perhaps around Shigatse. Nyatri Tran-po, a thirteenth generation descendant of Nha-Chan became king of Lhoka around 300 B.C. Tamus may have settled in the Mustang area before the Kyar-Bo (Kyabri) developed in Lhoka around 100 B.C. Under the thirty-third Tsan-Po king of the Tubo dynasty, the powerful Song-Tsan Gam-po (629-650 A.D.), Tibet was unified and the capital moved from Lhoka to Lhasa. The power shifted to other border tribes during this period. Buddhism (not Lamaism) was adopted alongside Bonism. Later, in the eight century, Padma Sambhav (an Indian vajrayanist) founded Lamaism (Nyingmapa or red sect). He mixed Bon beliefs (the five lords), Hindu concepts (Garud Puran) and Vajrayan (Tantra mantra) to Mahayan, and populised it as Tibetan Buddhism. The Tibetans used to worship him (Om Mani Padma Hu) more than the Buddha. Though the Bon priests were repressed by the Lamaists and the State, Bonism remained strong until the thirteenth century. However, the Bon priest of the Tamu or Tamangs do not mention Song-Tsan Gam-po as they had left Tibet many centuries before he came to power.
Bonism, the pre-Buddhist religion of Tibet, was a very advanced form of animism. It is still preserved, almost solely, by the Tamu priests in the form of the Pye-Ta Lhu-Ta. It relates the practical experiences of the ancestors in matters concerning the soul, the spirits, masters and lords, as lesions for the living, through which the priests can overcome the power of witches and ghosts. Bonism divides the universe into three worlds: heaven, the earth and under world. It is believed that when a person dies, his soul leaves the body and lives on in an invisible dream world. The priests’ role in the Pye is to carry the soul across Tibet towards Qinghai and then make it fly to heaven (the world of the ancestors), following the route given in the Sya-rka Kwe in the Pae.
According to the Tibetan mythology, Bonism is categorized as:
The Nam-bo Pa-Chyu is the oldest and first priest of the Tamu. There is no known date of origin. It may have branched into other forms during its development, adding stories of later ancestors as time went by.
Some Nam-bos seceded and started Kyar-bo (Kya-bri) after the murder of Drigum Tsan-Po (a seventh generation descendant of Nyatri) at Lhoka around 100 B.C. His descendants secretly invited some Bon priests and wise men from west Ngari, Drusa and Shangshung with the aim of revenging Drigum’s murder (Lo-ngam Dazi). Later, a Bon scholar, Shamthab Ngonpo, introduced the doctrines of six different non-Buddhist schools of philosophy, and combined them with the native Bon religion to form the complete Bon doctine of the Tubos, known at Kyarbo. Around that period the first lunar calendar was started. According to that ancient calendar, Lho-sar or Losar (New Year’s Day) is celebrated on 15th Paush (early January) as it is among the Tamus of Nepal to this day, and it is still celebrated on that day in some areas of Shigatse. Tamus used to call the kyabri, Pai-bo (Pai meaning Bhot or Tibet).
Pa-Chyu and Kyabri are similar in many ways. They both use the same language. They are both connected to the world of the ancestors through Cho Nasa. But the third Bon priest, the Lambo, reads his books in the Tibetan language which is not understood by the Tamus.
Lamaism flourished in 838 A.D. His elder brother, Lang Darma, took the throne, reintroduced Bonism and persecuted Lamaism. Shegur Luga, and others of his persuasion, continued the translation and reform of the Buddhist scriptures and enriched the Bon doctrine. Lam-bo (Gyur Bon) veered towards Lamaism. It is also called translated Bon and lies somewhere between Bonism and Lamaism. For instance, Gyur Bon needs animal sacrifice as do the other Bon priests. It is different from the four major sects of Tibetan Buddhism: Nyingmapa, Sakyapa, Kagyupa and Kadampa.
Nowadays, there is a peculiar type of Lama in Tamu society, a fourth priest, some of whom have changed from third. Kyabri and Lambo need Pa-chyu with them for the main rituals. The new Lamas do not need them. They talk about being blessed by Buddha but they find difficulty in understanding the Buddhist tests, and Tibetan Lamas are critical of these Tamu Lamas. However, they have been able to influence a poorly educated society and have caused trouble to both Bonists and Buddhists as a result.
According to the Tamu legends, Tamus must have settled in Mustang around the first century A.D., just after the Tamangs settled in Bagmati zone. These two groups have been separate for no more than three thousand years. There are two Kohibos (kohmbas or [gumbas]) in Mustang, one in Fa-li-pro Myar-so for Pa-chyu, the other in Li-pro Myar-so for Kyabri.
The Tamu used to hunt long distances following wild animals. They would move their settlements if they found a better place to live. While they inhabited the banks of Mha-ri-sy (Marsyangdi river) in Manang, they adopted a new Klye (master) as their chief or king. His descendants are called Klye (Ghale), an additional clan of the Tamu tribe.
Some Tamus crossed the Annapurna range in the course of hunting around 500 A.D. They liked the high land and sowed some grain there. When they returned on a second visit, they had a good harvest. On the third visit peoples from three clans came and settled there in their three groups, calling it Kohla Swomae Toh. It was the first historical village of the Tamus on the southern slopes of the Himalayas and it became the last united village too. Other Tamus migrated later from Manang and Mustang. Those remaining in Mustang became the Thakali when other Tibetan groups, and probably some Tamangs, arrived.
At Kohla, there was a revival of Pye-Ta Lhu-Ta (Bonism). Some further chapters were added there after the long silence of the centuries of migration. Tamu Kwyi (Tibeto-Burman language) speaking Tamu peoples with their pure Mongoloid features, tried to refine their Bonic Pye, Pae, Failu, Teh, Parka, Lho-sar, Dhu-kor, Rwo-di, etc. their customs and culture which is totally different from that of Hindu Aryans.
At Kohla, the Kyle, Kugi, Kwonma and clan chieftains were king, ministers, administrators and Kroh (Mukhiya) respectively. Though they had different ancestors, Klye and Kwonma did not intermarry. However, both did intermarry with the Kugi. After some centuries of peace, politics began to affect development. An interesting turn of affairs happened as a result of a Pae for Chimi-Udu. The Pae was conducted first by Syo-labe Pa-chyu, but the Asyo-Kwei was not given. The soul could not proceed on it’s journey and sent a message to repeat the Pae with a piece of Asyo-Kwei. The Pa-chyu performed the Pae again with some Kyabris in the manner requested. As a result, the Kyabris became the royal priests and were given the name Klye-pri (Khe-pri). Thus, these priests gained greater prestige in the society. Pa-chyu were by ancestry from the Lhege and Kromchhe clans, Klebri from the Tu and Mhabchhe. Other clans were not taught to be priests originally.
The increase in population caused great problems at Kohla. Groups of people moved on, to the south-east, south and south-west, to start new settlements. It would appear that there were no other tribes in the Gandaki zone except for some neolithic Kusundas (now extinct). Beef was eaten by the Tamu before their contact with the Hindu castes.
A legend tells how some of the Kwonma clan went from Siklis to Nar in Manang to learn Lamaism from recently-arrived Tibetan Lamas. On their return those who had learned well were called Lam, those who had not, Lem. Then the Kwonma divided into three sub-clans, Kwon, Lam and Lem, according to the closeness of their kinship connections with each sub-clan. The Lam and Lem (followers of the Lama priest) formed marital links with the Kwon (followers of the Pa-Chyu, Kyabri). In fact, these sub-clans (Swogi) are the descendants of the same ancestor. Despite this they formed strong groups. Later, during the period of Samri Klye of siklis, Lam and Lem began to marry with the daughters of the Kyle. However, the Kwon did not change their custom and did not marry with the Kyle, although they had different ancestors. Lamas introduced the word Guru, indicating high prestige, and it became the familiar term when distinguishing the tribe from other tribes or casts, eclipsing the word Tamu."
In the 13th century, some Rajputs and their Brahamin priests fled to Khasan (western hills of Nepal) from Muslim rule in India, bringing with them their Untouchable Sudra slaves. There they converted the Lamaism Khas people to Hinduism. During the 14th and 15th centuries they extended their influence to the Magars and Magarat (mid western hills). In the sixteenth century, they moved into Tamuwan or Tamu territory (Gandaki zone) bringing with them Magars and Thakalis. The Tamu were most resistant to the new faith, having a deep belief in the efficacy their own priests and rituals. However, the Hindu’s Khan Thakuries founded small kingdoms in Syangja and gradually their people took over the low lands in the Gandaki region which were not settled by the hill top swelling Tamu. The literate Hindu Aryans were experts in exploitation and domination, introducing the idea of caste, making slaves, and pursuing a policy of divide and rule. They studied the Tamu and noted the weaknesses in their system of government. They introduced and applied the law of dominant castes and attempted to erase the original elements of social structures, trying to make them touchable Sudras under Hinduism.
In the 13th century, some Rajputs and their Brahamin priests fled to Khasan (western hills of Nepal) from Muslim rule in India, bringing with them their Untouchable Sudra slaves. There they converted the Lamaism Khas people to Hinduism. During the 14th and 15th centuries they extended their influence to the Magars and Magarat (mid western hills). In the sixteenth century, they moved into Tamuwan or Tamu territory (Gandaki zone) bringing with them Magars and Thakalis. The Tamu were most resistant to the new faith, having a deep belief in the efficacy their own priests and rituals. However, the Hindu’s Khan Thakuries founded small kingdoms in Syangja and gradually their people took over the low lands in the Gandaki region which were not settled by the hill top swelling Tamu. The literate Hindu Aryans were experts in exploitation and domination, introducing the idea of caste, making slaves, and pursuing a policy of divide and rule. They studied the Tamu and noted the weaknesses in their system of government. They introduced and applied the law of dominant castes and attempted to erase the original elements of social structures, trying to make them touchable Sudras under Hinduism.
Until the 16th century, the Tamu people knew nothing of the Hindus, having their own Ghale kings in the Lasarga, Nuwakot, Kaskikot, Arghou, Kohla, Pojo, Liglio, Gurkha, Warpak, Syartan, Atharasaya and other regions. There were no kings in certain areas due to the bad impression given by the dissolute Samri Klye of Siklis.
Legend tells how Jain Khan came to the banks of the Kali Gandaki from Sringa, Gulmi. There, he married the daughter of the Karki king and with his help crossed the river. He defeated King Bhyagsya Klye and founded the first Hindu Thakuri kingdom in Lasarga (South West Syangja) with the help of Ranas and Thakuris. His Kulayan priest of Alam Devi was Maski Rana Magar. His son, Surya Khan, became king in Khilung, and his grandson, Mincha Khan, king in Nuwakot, Syangja. Mincha’s son, Jagati Khan (Kalamandan Sahi) had seven sons and became king of the whole of Kaski in time.
Darhiram Dura and Madhav Dura (who migrated from Parbat to Dura Danda), Chamu Dhigal (Dura) from Sindi, Sukraj Kepecha (Dura) from Gorajo and Kusmakar Ghimire, met on the banks of the Madi river (Kar(edited)r?). They planned to adopt a Sahi prince to become their king in Lower Lamjung in opposition of the Thansi Ghale (Rag sya) king of Pojo (Ghanpokhara). So the five men went to Nuwakot in Syangja and asked Jagati Khan for one of his sons. They took the second son, Kalu Sahi, together with officials of various clans, and made him king at Purankot in Lamjung. After three months, the Ghale king invited Kalu Sahi to Sulikot on the pretence of making a treaty with him. Together they went to the forest of Sisidhunga for hunting. Kalu Sahi and his companion, Naran Dura were murdered while hunting.
Six other Hindu or Hinduised clans went to Nuwakot to ask another prince for their King. King Jagati Khan was much troubled for being unable to defeat the Ghale King of Lamjung. Instead, political policies encouraging domination and exploitation by the Hindus and the obliteration of the previous social system were adopted. A Royal priest, Bhoj Raj Purohit, composed the first pseudo genealogy of the Gurung (Tamu) on 9th Falgun 1594 V.S. (1694 V.S. is found in the published genealogy, but the historical event coincide with 1594 V.S.). In that false genealogy, the ancestors of the Gurungs were said to be Aryan, not Mongol, the migrations said to be from the south instead of the north, Nha Tsan becomes Chanda Thakuri, and the accusations made against it Swogi were transferred of the Kugi with a view to elevating the smaller number of Swogi and adding them to the royal clan, Klye, which result in long lasting, conflicting between the Swogi and the Kugi.
By means of the false genealogy, the king intended that his third son, Jasbam (Yasobrama) Sahi, would take the kingdom Lamjung. Four Swogi chieftains; Kubi Lyala Lam, Sab Kyala Lam, Pru Kyala Lem and Kau Kyala Known, were called secretly and the genealogy and implications were described to them. With the promise of more land and power, they agreed to the murder of their uncle, Thansi Klye. They went to Poñjo and told the Klye that the second Sahi king was very brave and clever, could not be killed by deception, and therefore it was better to make a treaty with him concerning the boundary than be defeated in battle. The Klye king believed them and went to Baluwa Besi (near Besishahar) without any weapon as invited. The Sahi’s men then drew their weapons from their hiding place and killed the Klye King and his Kugi officials. His body was tossed into the Marsyangdi river. Even today, some men of the Klye (Ghale) clan refuse to drink water from that river.
Jasbam Sahi and his elder brother’s pregnant wife, Jasatawati were hidden in a cave near the Junction of the Midim (Gaumati) and Ramunchhe (Ram) rivers. After the death of Thansi Klye, they were brought to Sindure Dhunga and married there, then they were taken to the capital, Purankot. The four Swogi chieftains were made “descendants” of Chanda Rajput of Chittaur like the Khans (rather than of Nha tsan, the ancestor of Song Tsan Gampo of Tibet) for their part in the deception. They used to introduce themselves as Lama Gurung (borrowed from Lamaism), but the word Guru was used solely for Brahamin priests and they were given a new title, “Gurung” (Guru+ng(ङ): part of Guru). The Knon changed their clan name to the Hinduised Ghotane (Gotane or Gautam) and the Lem to Lamichane,. The four chieftains got the power they had been promised, since when the Konma of Lamjung have dominated the other clans on the basis of the false genealogy. The Lem also increased in power so they became known as Plon.
Through the use of the false genealogy, King Jagati went on to capture the whole of Kaski. That genealogy was stronger than any other weapons of that period. Pratap (Pasramu) Sahi, son of Jasatawati ( or Kalu Sahi), was sent across the Dordi river to be king there, as previously promised. The elder son of Jasbam, Narahari Sahi became king of Lamjung and the younger: Drabya Sahi became king of Gorkha. Their mother, Jasawati, odered that neither of her quarrelling sons cross the Chepe river which formed the border between them. The six clans, Adhikari, Dura, Khanal, Bhandari, Suyal and Ghimere, formed the royal assembly of Lamjung, and another six clans, Pande, Pantha, Arual, Khanal, Rana and Bohora, formed the royal assembly of Gorkha. There was no Gurung in either Ram Saha, the grandson of Drabya Sahi, changed the title Sahi to Saha. His descendant, Prithvi Nayaran Shaha conquered Nepal.
ROYAL DECREES CONCERNING THE GURUNGS
Yasobrahma Sahi, the first Hindu king of Lamjung has forgiven Chaka (marital tax for women and widow) and Moro A(edited)ly (non transferable of properties of childless marriages) to the Gurung of Lamjung. However, other subsequent rulers did apply them.
Order for tribute (1862 V.S.) “The amilidar of Thak Siklis has to gather 26 varieties of deer, birds, ghee, herbs in certain quantities from his villagers and send them to the palace yearly.” King Girvan.
In Ashoj 1862 V.S., in the region of Girvan, one Gurung from each house was forced to go to the far west to fight in the batter of Kangada against Kaji Narayan Singh Thapa. The Gurung were forced to fight in a cause which meant nothing to them. Those who reached the battle were forgiven their tribute, but those who returned having only gone part of the way were doubly punished. Many Gurung did travel the long way, and fought in the battle, knowing little of the political reasons behind it.
After the battle, the Gurung organised themselves to resist domination, exploitation and unfair taxation. Many Gurungs met together and applied to the Government to forgive Chak Chakui and Moro Apulati as Yasobrahma had done, in return for an agreement that tribute should be sent from each house yearly.
Lal Mohar (Mangsir 1865 V.S.) Chak Chakui and Moro Apulati is forgiven to all the Gurungs; to use Brahmin priests for 10 rituals instead of Lama and Klehpree to perform the Argu in tribal religion.” King Girvan
Tama Patra (Baisakh 1873 V.S.) Chak Chakui and Moro A(edited)li is forgiven to all the Gurungs as before, except for solders. From now onwards use Brahmin priests.” King Girvan.
A Government letter was sent to them in Kartik 1875 V.S. setting out two alternatives: . a. Chak Chakui and Moro A(edited)li forgiven if they use Brahamin priests; b. Chak Chakui and Moro A(edited)li reinstated if they use Gurung priests, but the Gurung did choose to have their priest. They maintained the previous agreement and did not pay the taxes.
Lal Mohor (Magh 1875 V.S.); “All the Gurung, Ghale and Lamas of Lamjung are forgiven the Chak Chakui and Moro A(edited)li. Be purified by Lama and Klehpree at birth and death.” King Rajendara.
Tama Patra (Baishakh 1883 V.S.): All the 4 Jat, 16 Jat, Gurung and Ghale, except for soldiers, are forgiven Chak Chakui and Moro A(edited)li. Use Lama and Klehpree as necessary, and use Upadya Brahamins in Brahmanical tasks.
The mentioned of Jats provoked a dispute which was resolved in 1885 V.S. with the decision that all Gurungs are the same and equal, whatever their clans. The Tama Patra of 1883 with the exclusion of the words 4 Jat and 16 Jat.
Lal Mohor (Push 1924 V.S.): “All the Gurungs are the same and equal. Those who say that, there are superior and inferior groups among the Gurungs, will be fined Rs. 20/”
THE SECOND GENEALOGY
Sikhar Nath Subedi published a genealogy in Benaras, India, in 1968 V.S. (1911 A.D.) called “Thar Gotra Prabarwali”. He added a further comment which caused great irritations. In his book, he wrote that the 4 Jats, Ghale, Ghotane, Lama and Lamichhane Gurungs were the princes, and the other 16 Jats, Thapa Gurungs were the slaves. Thus the 16 Jat should serve the 4 Jat and be hired for weddings and other tasks by them. Sarba Jit Kromchhaiñ Gurung, the Korñh (Mukhiya) of Sal Danda in Kaski, brought a prosecution against the writer. The judgement was as follows:
Bharadari Bata Gareko Jaheri Faisala:
1. Tama-Patra (1885 V.S.) – No inferior or superiors; all Gurung equal. 2. Rukkha (1886 V.S.) – No evidence of 4 Jat and 16 Jat among the Gurungs. 3. Lal-Mohar (1924 V.S.) – Fines of Rs. 20/- imposed on those who maintain that one is superior to the other. Act. No. 15, 37, 38, 198. 4. Dispute in 1965/6 V.S. -Person who maintained there was a difference in status fined.
Accordingly to these records, all Gurungs are the same and equal. No one is superior or inferior according to his or her clan. Thus the author, Sikhar Nath Subedi should be fined Rs. 20/- for the crime of writing against Gurung without any proof. 1st Jesth 1978 V.S.
Bhardari Faisala (Decision of 13th Jeth 1978 V.S.) Order – a. Not to sell the book in the markets. b. Impound the remaining copies.
Hindu religious, prayers, songs and dances were the first introduction to Hinduisation for the tribes, the second was the observance of Hindu festivals. These were introduced to their villages by the solders of Nepal, India and British Gurkhas, who all had Brahmin priests in their Regiments. The Gurungs have celebrated national Hindu festivals for two centuries but with little understanding of the religious aspects. They have never forgotten their Gurung priests; Pachyu, Klehpree and Bönpo Lama. Even today, most of the Tamu people follow Bönism.
Besides this document, Bernard Pingde also collected other texts from various sources that tell the origin of Gurungs.
a). One of the texts which was in Nepali came from the east of Nepal where the Rais and Limbus live. It goes as follows: "The Kirati are the oldest inhabitants of Nepal. Soyenbumanu who lived in the land of Hemonta had several children, The second Thoinua, went off towards Japan. The third went towards Thailand, Burma and Cochin-China. The eldest went towards China, then Tibet, and arrived at the northern frontier of India. His name was Munainua. He had ten children: Yoktumba, founder of the Limbus, Yakakowa, founder of the race of Rais, Lunpheba, founder of the Larus, Thanpheba, Suhacepa, founder of the Sunwars (Chepangs, Thamis), Gurupa, founder of the Gurungs, Mankapa, founder of the Magars, Toklokapa, founder of the Thakalis, Tamangs and Sherpas, Thandwas, founder of the Tharus and of the Danwars. For thirty-three generations, the Kirati governed in Kathmandu".
b). C.B Ghotane, a Gurung scholar has the following interpretation of Gurung history:
"The origins of the Gurungs, Magars, Tamangs, Tharus, Sunwar and Danawar of central Nepal seem to be connected with the ancestors of the Kirats, an ancient Indian tribal group, who occupied the northern area of the Indo-Gangetic plain and the foothills of the whole Himalayan range which extends from the Kashmir valley to Assam, Nagaland and Manipur.
The earliest civilization of Kathmandu valley was founded by Kirats. They lived in the foothills and the large inner valleys of Nepal. They appear to have fled to the green mountain tops for safety after the overthrow of the Kirat ruler in the first century A.D. They were pushed further north with the invasion of Indo-Aryans, who infiltrated Nepal in great numbers during the period of Muslim attacks on India from the fifteen century.”
Bernard Pingde also collected a few other "vansavalis" that Brahamin priests had prepared. The accountability of such "vansavalis" is questionable since they contain conflicting facts and are influenced by the Hinduism and it’s castism.
Pingde did his research during 50s when most of the Gurungs were still living in their ancient villages and their rich culture and traditions were well preserved. Today, many Gurungs have migrated to the cities of Nepal and abroad. They are struggling to preserve their language and culture. Pingde's book on Gurungs serves as a great source of knowledge for anyone who would like to know about one of the ancient people of Nepal, the Gurungs.
From where come these warriors with kukris in hand, led into battle by a stirring pipe band, They came from the high country by the name of Nepal, As soldiers deserving the title "Loyal"
Across fields of slaughter in some foreign land, Over seas, in mountains, desert, jungle and sand, They fought and they suffered disease, wounds and all, Sometimes outnumbered with backs to the wall
These men with such pride and willingness to serve, Have our admiration they richly deserve, The enemy shudder in positions where they lie, When out of the dark is heard"AYO GURKHALI"
Out of the gloom they weathered the fire, Running full speed they never tire, With kukris drawn at defences they rushed, Position is soon taken, the enemy crushed
These smart friendly men in the khaki slouch hat, Are the best we have served with there is no doubt of that, Salute "Johny Gurkha" a soldier so brave, Medals for gallantry, lives willingly gave
To these brave young warriors who came from Nepal, We respect you, salute you, to you we owe all, May your heroism flourish of deeds you have done, In our hearts and memories you will never be gone
Regiments disappearing and soldiers grow old, Lets remember this motto to be written in gold, Arise "Johny Gurkha" to your rightful place, The best fighting soldier in the whole human race.
Harry Power
References
Further reading - McHugh, Ernestine (2001). Love and Honor in the Himalayas: coming to know another culture. Philidelphia: University of Pennsylvania Press. ISBN 0812217594.
- Mumford, Stanley Royal (1989). Himalayan Dialogue: Tibetan Lamas and Gurung Shamans in Nepal. Madison, Wisconsin: University of Wisconsin Press. ISBN 029911984X.
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