INTRODUCTION

Sikkim is the land of peace and tranquility, a land blessed by Guru Padmasambhava in the 8th century, which was initially known as Beyul Demazong and Mayal-Lyang. It is a land of natural beauty and peaceful co-existence of different communities, namely Bhutia, Lepcha and Nepali. The Sherpa is an ethnic group that lives in the higher mountainous region of the Eastern Himalayas, mainly distributed in eastern Nepal, Sikkim, Darjeeling and Bhutan. The Sherpa shares a common Tibeto-Burman language and follows an ancient form of Buddhist tradition, with a way of life that suggests a historical root back to Tibet.

The title 'Sherpa' has been popularized throughout the world especially for high-altitude mountaineering and living in the harsh and rugged topography of the Himalayas. Oral history suggests that 'Sherpa' evolved from the word 'shar-pa', derived from the combination of shar meaning east and pa or wa suffix for belonging. The literal translation of shar-wa or Sherpa is 'people from the east'.

Sherpa is one of the scheduled tribes of Sikkim as per the Scheduled Tribes Order 1978, but is considered as one of the sub-tribes of Bhutia. As per Subba (2007), the Sherpa community comprised 25,808 persons constituting 4.45 percent of the state's population based on the voter's list of 2004. The Sherpa household numbered 5,174 constituting 4.63 percent of total households in the state.

ORIGIN AND HISTORY

Today, Sherpas are known as highlanders — people living in high range mountains, with harsh and challenging life in rugged topography. They are of Tibetan origin with faith in the Nyingmapa school of Mahayana Buddhism, and a language of their own with the Sambota Script. There is consensus among historians, researchers, and Sherpas that the original Sherpa homeland is the Kham region of Tibet.

As L.N. Sherpa (2008) writes, Kham is a rugged region in eastern Tibet dissected by many rivers including the headwaters of the Mekong, Yangtze, and Salween — the area was also known as 'Chhu Shi Gang Druk', the four rivers and six ridges region. A particular ridgeline called Salmo Gang in the Kham Minyag area is thought to be one place where Sherpas originated. It was around the 1480s that Sherpa ancestors were driven out of the ancestral homeland of Kham, probably because of sectarian conflict within Mahayana Buddhism. After leaving Kham, they travelled through U and Tsang, settling there temporarily before crossing over the Himalayas to reach their current homeland of the eastern Himalayas.

The connection of the Sherpa and Sikkim links to the journey of Guru Padmasambhava in the 8th century when he purified the land and later considered it as Sangrila. Sherpa ancestors were Nyingmapa followers, popularly known as the 'Red Hat Sect,' particularly those who believed in the hidden treasures including the tradition of Beyul (hidden valleys). In 1643, at the time of the 5th Dalai Lama, the Gelugpa became extremely powerful and pressured other schools to convert to their beliefs. Many Nyingma monasteries were converted to Gelugpa institutions, resulting in difficult conditions for Nyingma spiritual leaders. Beyul are hidden valleys blessed by Guru Padmasambhava as refuge for his followers at times of great difficulty; Sikkim as initially known as Beyul Demazong was one such beyul.

According to Lama (2004), Sherpa legend indicates their original place as Shera-Ta in the Kham province of Tibet. Following their tantric leader named Shyr-Toong-Gyl, the Sherpas migrated to the regions of Solu-Khumbu in Nepal, with some advancing further towards the hilly areas of Darjeeling, Bhutan and Sikkim. The initial record of Sherpa in Sikkim has been mentioned by Subba (2007) as being in the early first half of the 18th century, when Phuntsog Namgyal, Chogyal of Sikkim, married the granddaughter of Rabden Sherpa.

GEOGRAPHICAL DISTRIBUTION

Sherpa settlement is found in Sikkim, Tibet, eastern Nepal, Darjeeling, Bhutan, Europe and America. Areas with higher concentration of Sherpas in Sikkim include:

•       Gyalshing District: higher elevation of Tashiding, Begha, Upper Bermoik

•       Namchi District: Ralang, Nayabusty, Wok, Dew-Damthang, Jaubari, Basghari, Perbing, Temi, Namchi, Kewzing, Bermoik-Palak, Phali-Parengtaar, Ben, Thingrithang

•       Gangtok District: JN Road, Khamdong, Busuk, Bojoghari

•       Mangan District: Kabi Tingda

•       Pakyong District: Phadamchen, Nimachen, Bouchen, Phengdong, Agamlok, Lafa, Chujachen, Rongli, Changu, Gnathang, Kupup, Zaluk, Pathing, Tokchi

•       Soreng District: Ribdi, Bharang, Okharey, Upper Thambong, Siribadam, Singling and Buriakhop

SHERPA CLANS (SHERWIRU)

The Sherpa are divided into 25 paternal clan groups and sub-groups. Ru literally means 'bone': Sherpa believe that a child inherits bone from the father and blood from the mother. It is generally accepted that the four original clans (Lama Serpa, Chawa, Minyagpa and Thimmi) came into existence as paternal clans. Other clans formed as sub-clans of these original four.

The Lama clan came as the Lama Serpa and Lama Gonpa brother clans. The Thimmi clan gave rise to Salakha, Lhakshinto, Kambache, Goparma, Paldorje, Binagpa, Mendowa and Chhusharwa. The Minyagpa gave rise to Pinasa, Gole, Gartza, Pangkarma, Thakto, Khapa, Penagpa, Shari-topa and Yulgongma. Other clans known in Sikkim include Kerong Khamba, Durbiza, Phalidara, Wadimba, Dokchen, and Shyangden. Sherpa custom does not allow marriage between members of the same clan or brother clans.

CULTURE AND TRADITIONS

Festivals

Sherpas of Sikkim are originally of Buddhist faith and almost all customs, culture and traditions are shaped by the philosophy of Buddhism. They celebrate Losar, Nyungne, Lapsang, Dumchi, Mani Rimdu and Yarchang. They also celebrate Saga Dawa, Drukpa Tshechi, Buddha Jayanti and Lhabab Duchen. These occasions are religious in nature, with important participation by Lamas and monks. The main deity of Sherpas is Deo Padma Sambat or Guru Rimpochay. Gumpas are found in almost all Sherpa villages.

1.1 Losar (New Year)

Losar means New Year. On the 29th day of the lunar calendar, families conduct spring cleaning, removing ceiling soot and garbage, symbolizing the removal of pollution (thrip). In the evening, guthuk — a special porridge made of nine different food items — is cooked and shared within the family. On New Year's Day, incense is burned, pure fresh water is fetched from the village spring, and new prayer flags are installed on rooftops. Losar parties are hosted in turn by each household in the village and can go on for weeks. People dance and sing until late into the night. Each party ends with blessing drinks (chopa) dedicated to Guru Rinpoche, and khata (scarf) are offered to departing guests for long life and good health.

1.2 Chirim Lhapsang (Deity Worshiping Ceremony)

This festival is a community-sponsored deity worshiping ceremony that takes place in villages. It is meant to invoke the protector deities seeking protection of land, crops, livestock and the people.

1.3 Dumchi (Big Prayer)

Dumchi festival is celebrated in the main village during monsoon, soon after the potato crop is planted and before moving livestock to alpine pastures. The main purpose of the festival is to celebrate Guru Rinpoche's birthday.

1.4 Yarchang (Summer Festival)

Yarchang literally means 'summer beer.' This festival begins with a lhapsang ritual (deity worshiping ceremony) to appease the mountain deities and seek their protection. This is followed by parties at the herder's house where neighbors are invited to share food and drink.

1.5 Mani Rimdu (Mask Dance Festival)

This festival is a religious ceremony dedicated to Chyenrezig, the god of compassion. Following a weeklong preparation and blessing of the life-giving pills (rilu), the monks hold a three-day public ceremony. Tsewang (the life consecration ceremony) is held on the first day, during which the blessed pills are distributed. A ritual mask dance (chhaam) performance featuring various deities is held on the second day. The ceremony concludes with fire offering rituals (zingsha) on the third day.

1.6 Nyungne (Fasting Retreat)

Nyungne are held at a monastery. Participants take part in a retreat involving several days of fasting and silence. The aim is to perform a symbolic abstinence from worldly activities and practice renunciation. The Nyungne rituals generally last for three days: the first day (sokjya) includes three meals; the second day (nakche) involves fasting and silence with prayers; the third day (chowa) sees fasting end and eating and drinking resume.

Religion

The Sherpas are followers of the Nyingmapa sect of Buddhism. Many of the great Himalayan mountains are worshiped as gods. Each Sherpa village recognizes mountain gods identified with certain peaks as protective deities. The Sherpa perform many rituals for different purposes — to heal sickness, to appease deities, to promote peace, to earn religious merit and to avoid misfortune. Many of these ritual traditions are inherited from the ancient Phenpu (Bon) religion.

Ritual objects are kept in a special place in the house called chhosham — a fully carved wooden cabinet decorated with traditional motifs. The Nyingmapa treasure the statues of Chyenrezig, Wopagme and Guru Rinpoche, placed in the chhosham. An important aspect of Sherpa religion is the monastery or gumpa. Many Sherpa villages have their own gumpas.

Food Habits

The Sherpas are usually non-vegetarian. The Sherpa staple food is potato and wheat from which they prepare varieties of items. They also drink sujya (tea served with salt and butter) at all meals and throughout the day. A typical breakfast consists of sujya and chhampha (roasted barley flour). Lunch may include boiled potatoes dipped in ground spices. Dinner often includes shen (stiff dough made from flour of grain) with somarshundur (soup of preserved soft cheese) and nurma/durma (mashed potato with gravy).

Special food varieties include: femar (a mixture of roasted corn flour and butter), boiled potato with aermang (timboor) pickle, rigikur (potato bread), rildok (mashed potato mixed with wheat flour), pakril (food made from wheat and bread), momo (steamed dumplings), chhen (dried green corn mixed with meat or vegetable), shakpa/aeri (a typical stew of dough balls and vegetables), thukpa (noodle made from wheat flour), towa (noodle made from potato), and kaksyer (raw corn flex). Dairy products, especially butter and curds, are important in the Sherpa diet. Sherpas eat meat, but as practicing Buddhists they will not kill animals themselves.

Traditional Dresses and Ornaments

Sherpa dresses are similar to those worn by Tibetans. Sherpas live at high altitude where it is cold all year round. Clothing and costumes are generally made from yak and sheep wool, colored with natural dye. Men wear their chhuba to knee length; underneath they have a jacket or shirt with a stiff high collar and extremely long sleeves (tetung). Women wear a sleeveless chhuba called engi or a sleeved one called tongok. Over it they wear multicolored striped woolen aprons worn to cover the front and back of the body below the waist — called pangden and gyaptil respectively. Both males and females wear high woolen boots with hide soles (docha). Traditional shyomung (woolen hat) completes the dress. Traditional clothing is now largely confined to ceremonial occasions.

Sherpa Ornaments

Sherpa jewelry is unique and distinctive. The apron buckle called kyetig is a silver buckle that women use to hold the front and back of their aprons. Female ornaments include: dzhichhuruk (onyx with coral), mathil (golden bracelet), kaau (golden pendant), inanila (sapphire), dzhi (onyx), pykurkukte (earring), chapchap (silver badge), gyanjyan (golden necklace), dikra (silver and golden chain from front waist to right shoulder), and tiktik (necklace for special occasions). Alung is a men's earring made of gold with turquoise or coral insets.

Traditional Songs and Dances

Sherpa communities have a rich tradition of folk songs and dances. They sing folk songs to bond people together, uplift their spirits and provide recreation. There is a traditional Sherpa saying — Lu min taam yin — which means songs are not just songs but are a medium of communication. They sing selo (Sherpa selo), tashi-sol-che and yangdosiba. Shebdro song is very popular in the Sherpa community across the world.

Folk dances include: shebru dance (group dance performed by connecting hands), shyaptuk dance (group dance), nading dance (dance by tapping foot), tashi-sol-che dance (dance performed in marriage ceremony), yangdosiba (ceremonial dance), silluwa dance (performed in marriage ceremony by two dancers with sword and yak's tail), khayirolyang dance (traditional instrumental dance), dramngyang dance (traditional instrumental dance), chyakikargna dance (traditional instrumental dance), khirkhuley dance (foot stepping dance) and yungmakabu dance (bamboo dance).

Zendi (Marriage)

One of the most important events in Sherpa culture is Tartang/Zendi (Marriage). A marriage is arranged by the mutual consent of the couple's parents, often respecting the veto of the child. The traditional Sherpa wedding is a lengthy process lasting more than a week. A Sherpa wedding consists of several stages:

•       Longchhag: The proposal by the boy's parents to the girl's parents, asking for the girl's hand in marriage. Boy's family visits the girl's home carrying a pong (traditional wooden jar) of wine with a Khatak (white silk scarf) around its neck.

•       Thichhang: Asking the girl's parents about the necessary things to prepare and bring during the wedding day (also known as Sodene in Nepali).

•       First Pechang: A small meeting between the parents of both families to make necessary decisions for the wedding.

•       Demchhang: Formal wedding discussions and decisions.

•       Chhyawi: The boy's parents provide bags of millet mixed with maize (approximately thirty pathi) for wine preparation to the girl's parents.

•       Second Pechang: Two or three weeks prior to the wedding, both families hold a gathering of the villagers to inform them about the marriage and request support.

•       Zendi or Chhangdu (the wedding day): The groom takes Dhattar, Phumba and Duflong with him. The dancers carry sword, cymbals (Bukchal), Gelings (long metallic flutes) and yak's tail. The bride wears five layers of clothes; the bridegroom is dressed in a colorful chuva symbolic of a king. The Ngagpa reads out Mola, a public announcement of the marriage.

•       Nor or Chhitong (giving away of dowry): Dowry is given when the married couple gives birth to a child.

Name Giving Ceremony

The name-giving ceremony of a Sherpa child is an important event. The local lama is informed of the birth and the time it occurred. On the basis of this information, the lama determines the child's name and when the naming ceremony should take place. Children's first names are often named after the day of the week on which they were born — a baby born on Friday would be called 'Pasang' (the Sherpa word for Friday). The lama, relatives, and neighbors are invited to celebrate the name-giving at a feast.

Death Rituals

Funerals are the longest and most elaborate life-cycle ceremonies; the body is cremated, and the soul of the deceased is encouraged through ritual action and instruction to seek an advantageous rebirth. When a person dies, lamas are called immediately to perform rituals to generate positive energy for the deceased. Usually the body is kept for three days then cremated. The remnants of the fire are mixed with clay and made into tsatsa (votive tablets) that are left in a chorten or under a large rock at the end of 49 days.

Every seven days after the death, special prayers (denjen) are offered in the home of the deceased or in the monastery until 49 days. One head lama stays at the deceased's home and every morning and evening offers surbi (a mixture of nine items: chhampa, minduk, milk, curd, butter, honey, black sugar, and other items) on the fire's hot coals for the spirit of the deceased. The Bardo — the 49 days after death — is the time and space between lives, by the end of which the person's next life is determined and they may be reborn.