Acknowledgement

I am really grateful because I managed to complete my assignment within the given

time by our teacher Sarada Chhetri . This assignment couldn’t be completed without
the effort and co-operation from Mr.Makar Dhoj Wanem. I also sincerely thank our
teacher of Sociology, Sarada Chhetri for the guidance in finishing this assignment and
also for teaching us in this course. Last but not the least, I would like to express my
gratitude towards my friends and respondents for the support and willingness to spend
sometime with me to fulfil in the question check list.
 Limbu

The name Limbu is an exonym of an uncertain origin. They call themselves Yakhathumba.
They are mainly centered in the districts Taplejung, Tehrathum, Dhankuta, Sankhuwasabha,
Taplejung, Morang, Sunsari, Jhapa, Panchthar, Ilam, Kathmandu, Lalitpur, Bhaktapur in
Nepal majority within the mechi and koshi zones or Limbuwan. Others have recently
migrated to United Kingdon, Hongkong, United States etc.

Objective of the study:

 To find out the traditions, norms and values of people of Limbu community.
 The knowledge about the old practices that are or used to be followed in different
ceremonies.
 Their origin as Limbus and their historical migration and settlement in the country.

Methodology:
The methods that are used in this report is through descriptive method i.e by question check
list. Structured questions were prepared for the respondent.
Findings:
The Coming Of The Limbus:
Before the coming of the Limbus to the east Nepal, the Kirat land was ruled by eight feudal
chiefs. Probably in the beginning of the 6th century AD, a more powerful Kirat tribe, Kachin
or Chingpho by name invaded their (Shan-Mokwan) land from northern direction. A great
battle was fought by the Shan Mokwan people to resist their enemies from occupying their
land.But the enemies turned out to be stonger than Shan-Mokwan people.In the battle that
took place in the bank ofriver Sittang, the Chingphos or Kachins killed thousands of Shan-
Mokwans people. The survivors of the Shan-Mokwan people of Sittang valley then left the
place and came to Assam after crossing Mt.Patkoi. When they came to Assam, they found
that the land was already occupied by people of their own stock. So they came further west to
the terai lands of North Bengal and from there, they came upto hilly parts of East Nepal
which were under eight Kirat chiefs. They approached them for permission to settle there
under the sovereignties.They, therefore settled in the Kirat land under eight Kirat chiefs.

When their families multiplied, they became so crowded that their chief began to feel
something evil between them. The chiefs oppressed them so much that the children of the
Shan-mokwan people couldn’t tolerate and they began to conspire against their rulers.After
the final resolution for the revolution, the leaders of the Shan-Mokwan people challenged
their rulers in the battle field. After their victory they assembled at their holy place, consulted
and fixed the boundaries of the conquered land. They fixed the northern boundary in
Tibet;the southern boundary at the Indian plain at Jalal Garh near Purnea; the eastern
boundary at river Teesta and the western boundaryat river Dudhkoshi. They further hold a
meeting and decided to name the Kirat name by the name of ‘Limbuwan’ and the conquered
land was divided into ten districts among the children of the ten leaders of the Shan-Mokwan
people.

Birth of the Proud name Limbu

After the partition of the Kirat Land of Limbuwan into ten districts, the representatives of the
ten Leaders of Shan-Mokwan people again assembled in a meeting at their holy place Ambe
pojoma, discussed and decided to name their nationality.Accordingly, they resolved and
changed the name of Shan-Mokwan into Yakha-Thumba or Limbu. The ten leaders bacame
Ten limbu and the word Yakthumba was retained as the new name for the race.Later on the
ten Limbus lost their power of administration, all the Yakhathumbas began to call themselves
Limbus.
Belief
Traditionally, Limbus have been woshipping Yuma Sammang, Theba Sammang (ghar ko
dewata), Akwaba(protector of house), Pung sammang(savior of animals),Taksangba (God of
Himalayas), Tambhungna (God of forest), Warakma (Water God) etc are wroshiiped by
Limbus through Phedangma and Samba. Similarly Yeba and Yema protect from the
ghosts,evil power etc.

The Ecclesiastical Rule of the Limbus

1. Yuma Sammang being the main God of the Ten Limbus should be worshipped twice
a year-first in the month of November and secondly in the month of April.
2. Ya-wama or the season of sowing seed should be worshipped in the month of March.
Chasok Mangkhoma or the season of Harvest should be worshipped in the month of
September.
3. When a woman becomes pregnant, God should be worshipped for the safeguard of the
child of the womb. It is called the Sappok-Chomen.
4. Once a year , the headman of the family must fix a day for the woship of the God for
his blessings for the good health and the prosperity of his family members. It is called
Manggenna.
5. Once in three years, the headman of a family must observe a day for the worship of
the God especially for his health. It is called the Nehangma.

Mundhum-The Scripture Of Kirat People

The word “Mundhum” means the power of great strength and the Kirat people of East
Nepal take it to be a true, holy and a powerful scripture.
The Mundhum is divided into two parts. The first is called the Thungsap Mundhum and
the second is called the Peysab Mundhum. The Thungsap Mundhum Sambas or poets.
The Peysab Mundhum consists about the existence of mankind, first leader of
mankind,rules made for marriage, purification, religion, good ane evil spirits etc.

Language:
Limbus speak their own cultural language among each other or when they meet and it is
called Yakthungban. The way it is spoken differs geographically. For eg. Yakthungban
spoken by limbus in Phedap is similar to those of Chhathar but not the same. Some of the
words are used differently.
Festivals:
Kirat people celebrate Udhauli Ubhauli and limbus celebrate it as Chasok Tangnam.
People gather together, do the pujas and dance, eat and rejoice together. There are some
people who do and don’t celebrate dashain and consider Chaite Dashain as Dashain.
The Kirat Drum Dance Of Limbuwan

The Limbu dances are always group dances. There are two classes of dances among the
Kirat people of Limbuwan. The first class of dance is called Ke-Lang. it is generally
practiced at religious functions and marriage ceremonies. The second class of dance is
called the Ya-Rakma. This kind of dance is done for the purpose of threshing corn. Ke-
Lang is known by three names Thok-tham-gey
or Heem-gey at the time of performing a
housewarming puja ceremony. At the time of
woshipping God , it is called Dung-Dung-gey.
Again at the time of marriage ceremony it is
called the Lam-gey and Mekkam-gey. The
insipiration of Ke-drum ( musical instrument
for Ke-Lang) came from the humming of the
bees from the hollow space of the tree. The Ke-
lang dance is classified into various dances like
the Cock dance, turkey dance, peacock dance,
dove dance, quail dance, butterfly dance etc.

The Kirat Paddy Dance Of Limbuwan

The agricultural dance of Limbuwan is called the Ya-Rakma or Paddy dance or

Dhannaach in the Nepali language. “Ya” means paddy and “Rakma” means to trample.
So Ya-Rakma means to trample paddy with a view to separate the grains or paddy from
its ears. The agricultural dance is practised in the winter season when the paddy becomes
ready for harvest. The small round flat land in
some part of the paddy field is chosen, the
sods are removed, washed, plastered with
cow-dung and made smooth and clear. When
it is time for threshing , the owner of the
paddy field invites men and women to work
and dance. During the day time they thresh the
bundles and in the night they assemble, form a
cirlce, hold each others’ hand.

As the Ke-Lang, the Paddy dance differs from district to district. There are all together
ten districts in Limbuwan, so there are at least ten different kinds of Paddy-dance. The
famous dances are known by the name of Panchtharey, Tamrangey, Sirirdhakpey,
Phedappey, Chhotharey, Chaobisey, Atharey, Lapchey and Tambarkholey.
Rules for the social custom of the Limbus:
Birth Celebration:
 The fourth day for the male child and the third day for the female child should be
observed as the day of purification of a woman who bears a child. The child’s
naming ceremony should be performed on the same day.

Marriage rules:
 A girl should always be provided Sunauli , rupauli as demanded for the sake of
marriage of a Limbu. A marriage ceremony shpuld be done in two ways. First making
the payment of the girls’s price before the marriage. Secondly, by makng the
payment of the girl’s price after marriage. This confirms the woman’s family that the
man is financially secure enough to keep their daughter happy.
 The most important ceremonies of Limbu wedding takes place in the groom’s house
rather than the bride’s house.
 A legal marriage should always be recognised by the headman of the village on the
payment as marriage tax called the Pharsut yang. It has also to be recognised by the
second headman of the village with the payment as tax called the Singchem yang.
 A sum should always be paid to the daughter’s father for the separation of the
daughters’s family title from him to that of his husband’s family title. It is called the
Semui yang.
 A marriage violating the above rules would be announced illegal and the children
from such illegal marriages would be called Khosa(bastard) and they will have no
right to inherit their father’s property. They will be under the disposa of their maternal
uncle.
 They can be legalised y following the rule of Samyok Lung Thim of the Ten Limbus.

Rules for Divorce:

 A divorce from the husband’s side is called “Khemjong” and a divorce from the
woman’s side is called “Najong”.
 When a man divorces his wife by his own will and if he had not paid the price of his
wife in full, the man will have no power to take his children with him.
Death rites:
 Four days for the man and the three days for the woman shoukd be observed as the
number of days of condolence when they die. During the period, the living relatives of
the deceased person should ot take salt, oil, chilli, ginger and onion. On the fourth day or
the third day they should be purified by the voice of the members who have jouned the
funeral ceremony and should allow the living members of the deceased family to resume
normal life as usual..
 The members of the house of the deceased person should not rejoice or join any kind
of festival or functions for one complete year. After the completion of one full year,
they should invite all their relatives and their friends in a meeting and request them
to purify and allow them to move and work like themselves.
Limbu’s Cultural Dresses And Ornaments:

Cultural dress:
The traditional dresses of Limbus are Mekhli and taga. While performing Mangsewa
Limbus wear Mekhli and taga in white colour as it symbolizes purity.
Dhaka is the traditional fabric of the Limbus which are made by weaving it in geometric
patterns in a handloom. The art of amking dhaka is taught by one generation to another.
Limbu men are always seen clad in Dhaka topi and scarf, and a limbu ladies in Dhaka
saree, mekhli, blouse and shawl.

Male dresses and ornaments:

 Paga - head wear that is pointy and tied at the back with
long strips.
 Ningkheng -muffler
 Phaoee - waist belt
 Sandokpa -upper body dress
 Sungrehba -coat like upper body dress

 Lapetta and -upper body dress

pagappa
 paohao -main body dress
 hangchang -upper body dress for royal
family
 hangpen -lower body dress for royal
family
 Tiwajjo -the crown like thing that is
worn by groom on the
wedding day.
 Females dresses and ornaments:
 Samyanfung -huge circular disc like in gold. The common design
features a coral on the centre. Among Limbus,
Samyanfung represents sun.
 Nessey - large circular flattened gold earring. Common design
are water springs with coral or glass
stones.
 Laksari - gold earrings worn continuously
on the ear lobes in the shape of
leaves, diamonds etc
 Namloyee - large silver necklace in the shape
of a square or cirle embedded
with coral stones.
 Yangyichi or Reji-long necklace with coins.
 Sesephung - a forehead piece with coral moon
(bright flower)

 Yarling - lotus bud shaped earrings

 Pongwari or kantha-necklace with golden beads and red
felt
 Hukpangi - silver bangle
 Swagep - finger ring
 Ponche -red coor beads.

Important Personalities :
Limbu’s social organization “Kirat Yakthung Chumlung” has
considered three people Tye-A-Shing Sirijanga Singh Thebe Limbu,
Falgunanda Lingden(prophet) and Iman Singh Chemjong as the
national heroes.
Among them Nepal Governement has announced
Falgunanda Lingden as a national hero and every year
Falgunanda Jayanti is celebrated.

Falgunanda Lingden
Iman Singh Chemjong
 Conclusion:
The traditions, culture, norms amd values have been through different
centuries and passed from generations to generations. Obviously, there has
been changes in the practices.
 The tradition of demanding sunauli rupuali is changed as in the past it was
compulsory but at present the bride’s family generally don’t demand
sunauli and rupauli.
 The marriage that takes place at the bride’s house is called ‘Khokpa’ but at
present the tradition of the brother’s carrying their sister and their brother-
in-law on their back is not practised.
 On the fourth day or third day ( purification day) after the funeral
ceremony, people ate meat (like celebrations in festival) but at present
people pay tribute to the deceased person by not eating meat on the
purification day.
 The form of cultural clothing of Limbus was worn until Nepal forced “ one
religion, one dress, one language” policy which is why many Limbus in
Nepal wear the traditional Nepalese dress, chaubandi cholo and daural
suruwal. But the tradition of wearing the cultural dress of Limbus has come
back as the influence of social media has increased.
 Last but not the least, it is seen that only some tradtions and the way they
are performed have been slightly changed where as rest of the traditions are
sincerely followed ,respectfully performed and taught to the new
generations.
Appendix:

The following questions were used as question list for an interview ith Mr.
Makar Dhoj Wanem.

 Who are limbus?

 Had they already settled in Nepal or they migrated from somewhere? If
migrated how did they get the land which they call ‘Limbuwan’?
 Where are the settlements of Limbus in Nepal?
 What are their rules for birth, marriage, divorce (if any) and death rites?
 What are their cultural dresses and ornaments, thefestivals they
celebrate?
 Do they believe in the existence of God and perform pujas like other
religions?
 Which language do they speak for communication?
 What is their cultural dance called?
 What are the changes in the cultural patttern of the Limbu ethnic group
passing through generations?