Syarlo Tamu Pye Lhu Sangh

By Nira Gurung Introduction: In Nepal, there are many tribal people whose shamanistic religions have all the characteristics of ancient Bon which can shed light on the Tamus (Gurungs) and their contemporary religion.  This religion is believed to be the remains of an ancient pre-Buddhist religion from Tibet, which is still alive in different parts of the country. It may be that the Gurungs have been able to uphold the Bonpo religion even today because of their relative isolation in high mountains far from the Hindu and Buddhist influences. Some of the ethnic groups who have shamanistic religions and  characteristics of ancient Bon are the Gurungs (Tamu), Tamangs, Thakalis,  Yolmos, Sunars, Lepches, Jirels, Surels, Limbus, Rais, Magars, Thams, Hayus, Chepangs, Sherpas, Lhomis, Monbas, Dolpos, Karens, and even the Matwali Khas. They are known by different names such as Dhami, Dhom (Don), Lambo, Tomba, Pawo, Nyengjomi, Ponbo, Bungthing, Mun, Bijuwa, Gyami, Gyabre, Pajyu, Nari, Phedangma, and Jhankari. They continue to follow the traditions of the ‘black bon’. The Gurungs originated in Mongolia and Western China about eight or nine thousand years ago. They wandered across China, reaching the Yarlu valley of the Lhoka region of Eastern Tibet in about 1000 B. C. The Gurungs were earlier believed to be followers of animism, and later Bonism, the pre-Buddhist religion of Tibet and 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. The Tamus have three classes of priests - pachyu, ghyabre and bon lamas. The dresses, paraphernalia and nga (mantras) of the three classes of priests clearly indicate the pre-Buddhist nature of the religion of Tibet and the Himalaya. According to Mumford, 1989, there are two types of shamanic practitioners: the ghyabre, who performs funeral rites and delivers the soul to the land of the dead; and the pajyu, who specializes in rites concerned with the earth and the underworld, including the expulsion of demons. Both the Gurungs and the local Tibetans refer to the local pachyu shaman, ‘a virtuoso sacrificer’, as ‘black bon’ and the ghyabre shaman, as ‘white bon’ – even though he too performs animal sacrifices. It may be that the shamans of Nepal and Mongolia were exiled from Tibet over this issue of animal sacrifice. The Gurungs have had Buddhism Bonpo lama priests for several hundred years. They were strongly influenced by the pachyu and ghyabre priests and their practices thus resemble those of the animist practices. The Tibetan Lamas used the Tibetan language which the Gurungs have difficulty understanding. As such, the Gurung lamas historically did not understand the text they read and thus tended to adopt the rituals of the pachyu and ghyabre.  It is said that some Tamus went to Nar, in northern Manang to learn bonist Lamaism. When they returned home their mothers and fathers told them that they could not understand the Tibetan language and their ways, so the Lamas learned the ritual performance of the ghyabre and also practiced animal sacrifices. Thus it is generally believed that the Gurung lamas have been influenced by the practices of the shamans for centuries.  The bonpo Lama is often asked by the Tamus to officiate at religious functions. Rituals are carried out for redemption and to appease the demon, God or spirit when there is illness, bad luck, poverty, death, sterility, fire and accidents. They slaughter animals such as sheep, goat and chicken to perform their rituals. They predict good and bad luck by examining the liver of the slaughtered animals in different rituals. The pachyu and ghyabre officiate at the death rites jointly.  The death memorial rite is an elaborate three-day post mortuary rite in the name of the deceased.  This ritual which is believed to have originated in Tibet, is carried out to ensure that the soul of the deceased is sent to heaven to join his/her ancestors. There are two views pertaining to the dead memorial rites. One view is that the present funeral ritual, which involves animal sacrifice, should be simplified and purified.  It is too expensive, time-consuming, and also somewhat against the non-violence principle given the present context of consumerism. Some traditional Gurung priests, especially in the Lamjung district have agreed to give up animal sacrifice in the pye (pwe). Others still maintain that in the Gurung ritual of the pye (pwe) laba or the three-day memorial to the death, it is absolutely essential that actual animal sacrifice be carried out as gifts to the Gods and to the ancestors.  They strongly maintain that only this will ensure that the dead souls reach Heaven.  However, the debate on this controversial topic of blood sacrifice is going on.  It seems that the general understanding and agreement is not to continue with this age old practice under the current circumstances. Apart from the death rites, other important life cycles rituals of the Gurungs are the naming ceremony of a newly born child, rice-weaning, ceremony, putpute, chewar, gunyu-choli, marriage and festivals such as totay, failu, lhocchhar and others. Most of the rituals that are practiced by the Gurungs from the western parts are not followed by the Gurungs from the eastern parts. They have been alienated from their own culture and traditions due to their acculturation in the Hindu-based Nepalese culture. As such, the Gurungs from the east are very keen to learn about their own traditional culture and practices. The priesthood of the ghabre is not open to all Gurung clans. Only ghyabre clan members can become gyabre shaman priests whereas for pachyus, it is open to others as well.  The pachyus and ghyabres feel proud to be the torch bearers of the ancient Gurung culture and they consider the Tibetan Buddhism as a recent imported feature. The pachyus and ghyabres rely on oral transmission of their faith, history and rituals. The training of Gurung shaman involves a process of memorizing chants, spells, rituals and ancestral legends. In case of the lamas, previously only the Gurungs of the Lama clan could become lama priests and they were the only clan who employed the lama priests but this is not so any more as anyone can become a lama. The lama acquires his knowledge either from his father, if the latter is a priest, or from being close to a lama of repute or when he goes to the monastery to acquire education. In the course of history, the Gurungs as with other ethnic groups were diverted into taking up Hinduism as a result of the State policy and the eventual social process of sanskritisation. The Gurungs who were enrolled in the armed forces in India also adopted practices of the Hindu religion and brought them back to their villages.  The Gurungs thus assimilated and embraced both Hinduism and Lamaism quite comfortably. Many people, in order to gain favour from the ruling State also took up Hinduism as their main religion to get access to privileges and rights, such as becoming the head (mukhiya) of the village or the tax collector (talukdar) on behalf of the State.  Although the Gurungs submitted to the supremacy of the Brahmanical influences, they retained in their vivid freshness, their original language, physiognomy and habits. Now with the advent of democracy in Nepal in the 1990s, the Gurungs are now trying to seek out their own roots.  They are at the cross-road and the Gurungs have now decided to ascertain their ‘true’ religion and what is to be followed.  Considerable discussion and debates now abound in the Gurung meetings and gatherings where the merits of Lamaism, Hinduism, and the pachyu and ghyabre priests are topics touched upon.  They have also realized the importance of preserving the traditional and unique knowledge of the pachyus and ghyabre. Unfortunately, the number of these priests is fast dwindling because of the lack of a supportive institution and neither is it a sufficient means of subsistence.  It may also be due to the fact that in most cases where the priests are illiterate, their ways have become outdated and thus not practicable or applicable any longer in this age of modernization, science and technology.  The younger generation is also not interested to continue in the footsteps of their ancestors. More Tamus are now joining Tibetan Buddhist monasteries for professional training and vocations. It is a known fact that most of the Tibetan Buddhist Lamas are able to sustain themselves with their practices but not so in the case of the Gurung  pachyus and ghyabres.  Therefore, an imperative need is felt to preserve the traditional and unique knowledge of the pachyus and ghyabres before they die out. The Gurungs living in Pokhara are doing quite a lot to keep alive their traditions and have established a centre and a museum. They have a rich cultural heritage, perhaps the richest among all the ethnic groups in Nepal. They preserve their ancient original Bon religion though often lacking in clear philosophy and written doctrines of their own. Besides their religion, the Gurungs are strongly concerned about the disappearance of their mother tongue (Tamu kwe) and its sastra language (chyo kwe). The rapid development of interest in Gurung identity manifested by Gurung socio-cultural organizations and groups in both Pokhara and Kathmandu which hold large conferences and publish work on Gurung history and traditions has become increasingly evident. It is in this context that the Gurungs from the eastern parts of Nepal who now form quite a sizeable population of approximately more than ten thousands [quoted by a representative of Syarlo Tamu Pye Lhu Sangh] in Kathmandu got together and established a social service organization called Syarlo Tamu Pye Lhu Sangh on 13  September 2004. They are predominantly from Sankhuwasabha, Taplejung, Panchthar, Tehrathum, Dhankuta, Ilam, Khotang, Okhaldhunga, Sunsari, Morang and so on. Like many Tamu organizations, it is dedicated towards the conservation, preservation and promotion of Gurung traditional cultures, traditional practices, and religion beliefs and its practices. It is registered with the Social Service Council according to the District Office Act of 1977/78. Its office is located at Buddha Marg, Anamnagar, Kathmandu. Mission, Objectives and Strategy: Mission: To preserve/conserve and promote the Tamu cultures, religious beliefs and practices, and also bring about awareness among the Gurung community on its importance. Objectives:     * Study and carry out research in Tamu (Gurung) language, literature, art, religion, culture, social position and history.     * Generate nationalistic feelings within the Gurung community and respect for freedom, unity and sovereignty.     * Work in cooperation with other ethnic groups, ethnic organizations, individuals based within and outside the country having similar objectives to achieve common goals     * Establish cordial relationship with organizations within the country as well as abroad for the betterment of the Gurung community     * Cooperate with other like-minded organization to common goals of  overall promotion of welfare of the Janajatis in Nepal     * Preserve and conserve ethnic groups which are near extinction, endangered and weakened through various development activities. Strategy: In order to achieve the above objectives, the Syarlo Tamu Pye Lhu Sangh, has embarked upon the following strategies.     * To preserve the knowledge of Gurung shamanism and revive its traditional cultures and practices, organize mass awareness programmes and campaigns     * Conduct research and study to unravel the document, Pye-ta Lhu-ta. Pye-ta Lhu-ta which contains the history of the Gurungs, myths and rituals, by way of which the Gurungs’  identity can become clear     * Organize interaction programmes, training courses,  meetings,  workshops and  conventions to discuss the roles and importance of Gurung tradition and culture;     * Organize Tamu language schools and  schools for pachyus and  gyabres     * Publish books,  bring out  audio and visual cassettes, CD-ROMs and VCD films; and documentary films     * Use appropriate media to disseminate information about (the) Gurung culture and tradition The Executive Committee and Membership: The Executive Committee: The Founding Executive Committee comprises of eleven members, out of which four are women. They are elected for a term of three years each and election is done at its General Convention that meets every three years. Women and the youth in the organization play an active role in promoting the objectives of the organization. Membership: Membership to the organization is of five types: Institutional, Ordinary, Honorary, Life and Patronage.  The fee for Institutional membership is Rs. 500; Ordinary member Rs. 100, Life membership Rs. 1,000 and Patronage above Rs.10,000. The approval for the membership is given by the Founding Executive Committee.  The renewable fee is Rs. 100 per annum for the ordinary members. There are altogether 43 members. Membership (is) drive is usually done via brochures, films, meetings, and  by word of mouth. Though it is presently concentrated in (the) Kathmandu, it aims to open up branch offices in Taplejung, Panchthar, Tehrathum and later in all the eastern parts of the Nepal where Gurungs reside. Achievements/Programmes: Some of the achievements/programmes conducted by the Syarlo Tamu Pye Lhu Sangh on Tamu culture and traditions in the past two years are as follow:     * Produced a documentary film (VCD) on arghun or pwe in Septemebr 2004.  It was promoted widely to highlight the importance of the traditional Tamu priests, pajyu and gyabre.  It was distributed free as well as sold.     * Interaction programme on "Tamu Sanksar (rites)" – September 2004     * Workshop seminar on "Birth, Marriage, and Death rituals (“rite de passage)" – January 2005     * Interaction programme on "Coordination of Tamu Tradition and Culture)" – September 2005     * Collection of "Pachyu and Ghyabre Tools and Dresses" – July, 2005     * Interaction programme on "Possibility of Unity of Three Lochhar – Tola Lochhar (Gurung), Sonam Lochhar (Tamang), and Gyalpo Lochhar (Sherpa)" – January 2006 Participating at the above programmes were Tamus representing various Tamu organizations based in Kathmandu. Historians, sociologists, cultural anthropologists and social scientists and Tamu khegis were the resource persons, including those from the Tamu Pye Lhu Sangh, Pokhara. Knowledge and ideas were shared by resource persons during the interaction programmes among the participants. Among others, these interactions showed the need to promote and preserve the traditions of pachyu and ghyabre and "rites de passage" among Tamus living in Kathmandu, particularly among those from the eastern parts of Nepal.  Syarlo, now plans to organize training of pachyus and ghyabres in Kathmandu as its first step and then to organize it in the eastern parts of Nepal.  It has been realized that there some modifications are however necessary to cater to the modern thinking in the present context. For instance, the practice of sacrificing animals and birds during the death rites is unacceptable among most of the Tamus these days. The interaction programme on "Possibility of Unity of the Three Lochhars – Tola Lochhar (Gurung), Sonam Lochhar (Tamang), and Gyalpo Lochhar (Sherpa)" that was held in January 2006,  can be considered as a milestone in trying to unite various mongoloid ethnic groups who celebrate the three Lochhars or (the) new year. There are basically three tpes of Lhocchar/Lhosar and these are the Tola Lochhar, Sonam Lhosar,  and Gyalpo Lhosar. Lochhar/Lhosar is one of the biggest festivals of Tamang, Gurung, Sherpa, Thakali, Jirel, Hyalmali and other indigenous people (nationalities) living in the hilly and mountainous regions of Nepal.  However, the different communities observe the festival on different dates and under different names as mentioned above.  However, one thing in common amongst all the three is the custom of honouring the 12 animals of the zodiac.  Celebrated from ancient times, the festival is believed to have originated in China and which came to Nepal via Tibet.  Discussion and interaction was therefore held among more than 50 participants comprising of Tamangs, Gurungs, Sherpas,  Dolpalis, Hyalmalis, Mugalis and others to have a  common date to celebrate it. The coming together of various ethnic groups was impressive and demonstrated strength and unity among mountain and hill janajatis who celebrate lochhar/lhosar. The major conclusion reached at this interaction programme was that all of them agreed to have a common date for celebrating lochhar/lhosar and that a public holiday be declared by the government, like during the major Hindu festivals of Dashain and Tihar. Revenue  Sources: Syarlo Tamu Pye Lhu Sangh generates its own fund through its membership fees and donations that are received from individuals and organizations. The National Foundation for Development of Indigenous Nationalities (NFDIN) has been supportive of the cause promoted by this Syarlo Tamu Pye Lhu Sangh.  It has own bank account and funds are allocated to activities which are planned out on a yearly basis and approved by the Executive Committee.  It runs its office in a rented flat in Anamnagar and a full infrastructural unit is yet to be set up properly. Networking and Linkage Capacity: Syarlo Tamu Pye Lhu Sangh actively collaborates and participates to strengthen its networking with other Tamu organizations. Workshops and interaction programmes are jointly organized with other Tamu organizations to forge better understanding of its culture and practices and to provide assistance wherever possible.  Syarlo is a member of the Gurung (Tamu) National Council (GTNC), the umbrella organization of all the Gurung Tamu organizations. Constraints & Challenges, Future Plans and Way Forward: Constraints and Challenges:     * The diversity in Gurung cultures and traditions, religious practices pose a big challenge in bringing about understanding, respect and  harmony among all (e.g. general consensus in the life cycle rituals by all Gurung)     * Lack of knowledge in the historical background of the Tamu     * Eminent danger that the Tamu language, dress code, traditional culture and practices, rituals and festivals, norms and values, religion are fast disappearing     * Lack of interest and confusion in the Tamu youth towards the Tamu language, religion and culture and traditional belief and practices     * Lack of unity, management and coordination among the various Tamu organizations     * Social and racial discrimination of the Gurungs by the dominant groups Future Plans:     * Carry out related research and study on the Gurung traditional priests and their roles in the Tamu socio-cultural setups.     * Training book on the ‘Gurung Life Cycle Rituals by Using the Traditional Priests’ in the Nepali language     * Collect and document all instruments relating to the traditional Tamu priests of pachyu and ghyabre     * Continue and strengthen membership drive through pamphlets, brochures,  media and meetings and interaction programmes     * Organize workshops, meetings, interaction programmes to develop, conserve and  preserve all Tamu sanskar (chya), sanskriti (lhu) and dharmasastra (pe), language, dress and indigenous knowledge and practices     * Organize, co-organize and participate in various community development activities as well as work hand in hand with other Tamu organizations     * Continue membership expansion and organize membership drive     * Continue with the dialogue of having ‘a unity of three Lochhars’ among the major ethnic groups celebrating lochhar/lhosar Way Forward:     * For the stability of the Syarlo Tamu Pye Lhu Sangh there is need to mobilize skillful human resources as well as to organize rigorous fund raising activities in a planned manner.     * There is need to plan a long-term strategy in terms of programmes with better-coordinated approaches for its programme implementation.     * Build and maintain a cordial relationship between Tibetan Buddhism and the traditional religious and rituals of the ghyabre and pachyus.     * Ensure coordinated and effective communication flow (both sharing and giving) among all the members and other Tamu organizations. References:     * Gurung, B.C. (2003) Bon in the Himalaya. Kathmandu     * Kullsveen, P.E. (1999) Relational Destiny in the Beyond, a Transmigration Ritual among the Gurungs of Nepal. A thesis     * Macfarlane, A. (1997) Identity and Change Among the Gurungs (Tamu-mai) of Central Nepal. In: Gellner, D. N. Pfaff-Czarnecka, J.; Whelpton, J. eds. In Nationalism and Ethnicity in a Hindu Kingdom: the Politics of Culture in Contemporary Nepal. Amsterdam: Hardwood Academic Publishers     * Mumford, S. R. (1989) Himalayan Dialogue, Tibetan Lamas and Gurung Shamans in Nepal. Madison, WS: University of Wisconsin Press     * Lhosar, the Lamaist Buddhist Festival. The Kathmandu Post, 28 February 2006     * Celebrating Lhosar. The Himalayan Times, 28 February 2006     * Personal interviews of Mr. Bhim Bahadur Gurung, Chairperson, Syarlo Tamu Pye Lhu Sangh     * Inputs via emails by Mr. Yogendra Gurung, Member Secretary, Syarlo Tamu Pye Lhu Sangh For more information contact: Mr. Bhim Bahadur Gurung, This e-mail address is being protected from spambots. You need JavaScript enabled to view it Chairperson Syarlo Tamu Pye Lhu Sangh Anamnagar, Kathmandu Nepal Mr. Yogendra Gurung, This e-mail address is being protected from spambots. You need JavaScript enabled to view it Member Secretary Syarlo Tamu Pye Lhu Sangh Anamnagar, Kathmandu Nepal Edited by: Mrs. Hira Gurung This e-mail address is being protected from spambots. You need JavaScript enabled to view it Web Format: Mrs. Sunita Gurung This e-mail address is being protected from spambots. You need JavaScript enabled to view it About the Writer: Nira Gurung< This e-mail address is being protected from spambots. You need JavaScript enabled to view it >, originally from Lamjung, Ward No. 5, Taji Village, Ilam Pokhari GaBiSa, presently settled in Kathmandu, has prepared this profile as part of her Master’s degree thesis, entitled A Study on Role of Gurung (Tamu) Social Organisations in Promoting the Development of Gurung Community  under the Faculty of Humanities and Social Science, Department of Sociology/Anthropology. Patan Multiple Campus, Pulchowk, Lalitpur.