About United Sherpa Association
:
United Sherpa Association Inc (Sherpa Kyidug) is a non-profit, non-political,
non-partisan, autonomous social organization, which aims to integrate
the entire community by providing common platform for conserving and
promoting of Sherpa language, scripts, religion , culture, arts and
other areas of common interest in New York and beyond. Activities related
to image building and projection an appropriate image of the community
will also be promoted including on the need for diversification of economic
activities through different professions will be taken up as a challenge.
It will develop the linkages and instrumental promoting a better understanding,
mutual cooperation and unity within the Sherpa community and other communities
living in and outside the United States.
United Sherpa Association Background :
United Sherpa Association Inc ( Sherpa Kyidug ) was incorporated in
March 1996 as Not-For-Profit Corporation in accordance with New York
State Laws.
First Sherpa Kyidug Board
Members ( 1994-1997 )
President:
Sonam G. Sherpa
V. President:
Lakpa T. Sherpa ( Darjeeling
)
General Secretary:
Lhakpa Gelu Sherpa 'Khambache'
( Fera )
Treasurer:
Lhawang T. Sherpa ( Kalimpong
)
Board Members:
Chhiring Tendi Sherpa 'Salaka' ( Thaktor )
Ang Dawa Sherpa 'Thaktok' ( Chiwang )
Phurba Gyaljen Sherpa 'Salaka' ( Lukla )
Danu Sherpa 'Lama' ( Jambuk
)
Sushila Shakya ( Kathmandu
)
Pasang Temba Sherpa 'Gole'
( Goli )
Wangdi Lama ( Kathmandu )
Sherpa Kyidug Board Member
1997 - 1999
President:
Tsewang N. Sherpa Lama ( Garma
)
V. President:
Lhakpa Sherpa 'Pinasa'(
Garma )
G. Secretary:
Urken Sherpa 'Yulkhongma'
( Loding )
Tresurer:
Furi Sherpa 'Khambache'
( Thalleri )
J. Tresurer:
Chhongba Lama ( Lapche )
Palden Sherpa 'Pinasa'
( Salleri )
Gyalzen Sherpa 'Lama' (
Jambuk )
Tshering Sherpa 'Pinasa'
( Najing )
Tenzing Sherpa 'Pinasa'(
Mendopake )
Lhakpa Gyalzen Lama ( Phaplu
)
Sonam Jangbu Sherpa 'Salaka'(
Mopung )
Sherpa Kyidug Board Member
1999 - 2001
President:
Karma Gyalzen Sherpa 'Garja'
( Tapting )
V. President:
Pasang Kazi Sherpa 'Khambache'
( Fera )
G. Secretary:
Urken Sherpa 'Yulkhongma'
Loding
Secretary:
Phugyalzen Sherpa 'Pinasa'
( Thaktor )
Tresurer:
Furi Sherpa 'Khambache'
( Thalleri )
J. Tresurer:
Chhongba Lama ( Lapche )
Spoke Person:
Ang Gelu Sherpa 'Pinasa'
( Nanthala )
Wangyal Sherpa 'Pinasa'
( Mendopake )
Phurba T. Sherpa 'Khambache'
( Dolakha )
Nawang Sonam Sherpa 'Yulkhongma'
( Loding )
Pemngima Sherpa ( Okhaldhunga
)
Sherpa Kyidug Board Member
2001 - 2003
President:
Lhakpa Gelu Sherpa 'Khambache'
( Fera )
V. President:
Nawang Sherpa 'Pinasa'
( Mendopake )
G. Secretary:
Mrs. Chhoden Sherpa 'Salaka'
( Lukla )
Secretary:
Mrs. Manu Sherpa ( Kerung )
Tresurer:
Tshering Sherpa ( Tatopani
)
J. Tresurer:
Miss Gyanu Sherpa 'Pinasa'
( Tatopani )
Spoke Person:
Ang Kami Sherpa ( Chhoplung
)
Gyalzen Sherpa 'Khambache'
( Salleri )
Ang Pasang Lama ( Mendopake
)
Kunjang Lama ( Garma )
N. C. Sherpa ( Lukla )
Sherpa
Kyidug Board Member 2003 - 2005
President:
Sonam G. Sherpa
V. President:
Mingma Gyalzen Sherpa 'Lama''
( Chhunakpu )
G. Secretary:
Lopsang Thinley 'Salaka'
( Tatopani )
Secretary:
D. N. Lama ( Ramechhap ).
Tresurer:
Dawa Nuru Sherpa 'Salaka'
( Lukla )
J. Tresurer:
Palden Lama ( Garma )
Tenzing Sherpa 'Pinasa'
( Mendopake )
Lhakpa Sherpa 'Pinasa'
( Loding )
Damdul Sherpa ( Ramechap )
Jangbu Sherpa 'Pinasa'
( Garma )
Ang Tshering Sherpa 'Gole'
( Goli )
Sherpa Kyidug Board Member
2005 - 2007
President:
Lopsang Thinley 'Salaka'
( Tatopani )
V. President:
Pasang Sherpa 'Lama' (
Ramechap )
G. Secretary:
Mrs. Phurba Sherpa 'Gole'
( Bhojpuri )
Secretary:
Gombu Sherpa ( Okhaldhunga
)
Tresurer:
Jangbu Sherpa 'Pinasa'
( Garma )
J. Tresurer:
Ang Galjen Sherpa 'Salaka'
( Darjeeling )
Spoke Person:
Ang Furi Lama ( Phaplu )
Mrs. Dolma Sherpa 'Khambache'
( Salleri )
Miss Dayangji Sherpa 'Thaktok'
( Khunde )
Phurita Sherpa 'Yulkhongma'
( Tatopani )
Tenzing Sherpa 'Pinasa'
( Mendopake )
Pemba Gyalzen Sherpa 'Chhusyarwa'
( Khumjung )
Mrs. Nima Diki Lama ( Mustang
)
Sherpa Kyidug Board Member
2007 - 2009
President:
Chhongba Sherpa 'Khamache'
( Bagam )
V. President:
Karma Sherpa 'Khambache'
( Chhutok )
G. Secretary:
Ang Gyalzen Sherpa 'Salaka'
( Darjeeling )
Secretary:
Tshering Tenzing Sherpa 'Salaka'
( Tatopani )
Tresurer:
Miss Chhamji Sherpa 'Thaktok'
( Kurima )
J. Tresurer:
Pasang Sherpa 'Salaka'(
Tatopani )
Kale Sherpa 'Pinasa' (
Merang Gangdok )
Ang Ngawang Sherpa 'Garja'
( Thamo )
Lhakpa Rinji Sherpa 'Chawa'
( Gorakhani )
Ang Kami Sherpa 'Garja'
( Okhaldhunga)
Objectives
1. Promotion, Preservation & protection of Sherpa Language, Sherpa
Literature, Script, Arts, Religion and Culture through Study, Research
and other developmental activities.
2. To create and appropriate
environment for the overall development in the field of education, intellect,
social and economic activities among the Sherpa Community and promote
a better understanding and unity within the Sherpa Community and other
Communities.
3. Promote community unity,
cultural, educational and social activities directed at furthering the
well-being and development of the Sherpa Community, Sherpa Culture and
Buddha-Dharma in New York and beyond.
4. To be instrumental in developing
socio-political concerns of Sherpa Welfare incompliance with Internal
Revenue Code of United States of America.
5. To develop educational and
charitable programs and events designed to fulfill the purpose and mission
statement of THE SHERPA KYIDUG & COMMUNITY CENTER, NY.
About Sherpa People
Origin and Migration history of Sherpas
The word 'Sherpa' means easterner as it is addressed to the present
day Sherpa. It is not clear how this term came to be associated with
this particular group. When did they come to their present habitat?
From where? Why? In what number? Who came first? These are the main
questions. About this matter previous researchers have revealed contradictory
ideas. It is not clear in the literatures. Haimendorf (1964, 1984) writes
all Sherpas or their ancestors immigrated from Kham region of eastern
Tibet. They migrated to their present habitat in Nepal.
According to Oppitz (1974) the first migrants into Khumbu belonged two
proto-clans, known as Minyagpa and Thimi, which later split into the
clans which constitute the present Sherpa Society based on the historical
documents he also describes that the Sherpas original homeland was Kham
region of the eastern Tibet which is almost 1300 miles from the present
homeland Solukhumbu. They migrated due to Politico-religious and internal
religious conflicts. They were bound to leave their ancestor homeland.
Their first migration started in 1530A.D. and that continued till 1850
A.D. There are other reason incorporated by different scholars as Sange
Tenzi Lama (1971) and Downs (1980) have opined that Sherpas migration
occurred due to harassment given by Mongol. On the ground of the Sherpa
beliefs Haimendorf stated that "their ancestors migrated south
along the Rongshyar Chu- west of the Rolwaling Himal and then turning
to east settled first in Solu and gradually they moved northwards into
Khumbu (Haimendorf 1964, Jerstad 1966) In this point there lies the
major contradiction because the traditional belief is that their ancestors
came to Khumbu straight from Tibet across the Nangpa la as the main
trade route passes along this area between Khumbu and Dingri region
of Tibet(Sherpa1882, Kunwar 1989)
It is also stated that first ancestor of the present Sherpa did not
migrate from eastern Tibet to Nepal as a whole tribe. They came in very
small numbers. But he didn't speak about the numbers of migrants. He
also mentioned in his book the first Sherpa migration into Solu-Khumbu
region in 1532 A.D. (see: Poffenberger 1980, Gurung, and Shalter 1996)
Ortner(1978) reported that the Sherpas migrated into their present location
in Nepal from the Kham region of eastern Tibet about 450 years ago.
It is not clear why they left, harassment by marauding Mongol tribes
or religious repression by the reformed Tibetan Buddhist sect. Although
it seems equally plausible that there was some local upheaval in the
feudal social structure.
Gautam (1994) concluded that Sherpa migrated from Tibet approximately
600 years ago, through the Nangpala pass. They have a legend which states
that during the reign of Mongol King Tsokpo Ddzangubrae, The king attempted
to spread the teaching of the Gelugpa sect and in the process tried
to convert forcibly the existing Nyingmapa followers into the gelukpa
sect many people were put to death for their unwillingness to part with
their Nyingmapa beliefs. It is probable that a group of nyingmapa followers
migrated to the land south of their homeland and had taken shelter in
the Khumbu region in the initial stage and from where they re-migrated
to other outlying areas afterwards.
Mola a tradional oral story narrated during the occasion of wedding
in Bigu in Dolakha relates about their original homeland in Kham, Tibet.
One inhabitants of Kham fled-away and arrived in Thasa and from there
they came to Dhingri. Some of them crossed the Nangpala pass and settled
in Khumbu valley of present day Solukhumbu District. Even from Khumbu
some people got down to Solu and settled in gomba dzyung (present Junibesi)
later on as the population increased, some people reached chortung la
(the ridge of Jiri) from where they look to the north- western side.
It shows that the Sherpas first settled in Khumbu, and then gradually
they emigrated to the north-western part of the present homeland. But
it doesn't give any idea to calculate the date of migration (Kunwar,
1989). Zangbu(1995) writes in his book. The first person came to Khumbu
by way of Rolwaling valley and Tashi lapcha.(pass) from Kham in eastern
Tibet 600 years ago.
Previously they were not addressed by the word 'Sherpa'. But it is not
clear in what circumstances this term came to be associated with this
particular group from the Tibetan point of view, Sherpas dwelling in
the highlands of Nepal are southerners rather than are easterners, though
there is the tradition that before their migration to their present
habitat they had settled in eastern Tibet(Haimendorf 1964,1984) In this
context, some Sherpas came to the conclusion that they address 'nubripa',
western, for the same type of culture group whose habitat is western
part of Nepal. Similarly, the term Sherpa is used for the "eastern
inhabitants of Nepal". Another group opined that the term indicates"
man from rising sun area". Therefore, they were addressed Sherpa.
But it is so why the other ethnic groups of Eastern Nepal is not addressed
by the term "Sherpa". According to reincarnated Lama of Tengboche
monastry, the first man came to Khumbu from Kham
Salmo-Gang (east of Tibet) whose clan was called Timi (Thimi), incarnated
from the god Wosal and his name was pajzin. After he returned back to
Tibet the people asked him where he came from he replied "the east
part of Kham" That is how the name Sherpa, easterner came into
being (Kunuwar,1989) But some Sherpas of Solu are not in favor of this
opinion. According to them, the word Sherpa is of very late origin.
It has come to know on the basis of different literatures cited above
that Sherpas were migrated to Nepal from the Kham region of Tibet 5
to6 hundred years back. But one study carried out from Ethnographic
Museum (2001) which has revealed the fact that Sherpas were not migrated
crossing the boarder of Tibet to Nepal because the present days political
entity of the kingdom of Nepal was not in existence there. Only after
the unification by P.N. Shah, the Himalayan region of present day Nepal
became an integral part of the kingdom of Nepal. As in those days there
was no definite identity of Nepal and Tibet like all those indigenous
people of present day Nepal. Sherpas would move from one place to another
place of the Himalayan region as Alpine pastoralists and traders. The
Himalayan region was the common land of all Tibetan speaking people
of various nationalities.. So, Sherpas are not the migrants of Tibet
or immigrants of Nepal Himalayan region whether it can be present day
Nepal or Tibet.
It is presumed that the group of people migrated out from Kham region,
east of Tibet, was called as " Shyar Khamba" (People who came
from eastern Kham) and the place where the migrant people started to
settle was called " Syar Khumbu". As the time passed the "
Shyar Khamba", inhabitants of shyar Khumbu, were called as Sherpa.
Similarly, Shyar Khumbu (present day Solukhumbu) and especially the
villages and mountains of Khumbu region are found to be named in Sherpa
language.
Clans Of Sherpas ( RU )
The Sherpa community like other ethnic groups is divided into many clan
groups (Ru). There are mainly four main clans such as Timi, Thakdopa,
Chawa and Lama. Each clan gave rise to several brother clans.The Paldorje
clan gave rise to the Salaka, Dhag Shinto, Khampache and goparma.The
Thakdopa clan gave rise to the Gole, Garja, Pinasa, Pangkarma.Sharpa
Penagpa and Shari-topa are brother clans.From the Lama clan are the
Serwa and Gombawa. The Chawa remained a single clan that originated
from Lama and his family. Othe more recent clans are Chu serwa, Murmin,Lhukpa,
Nawa, Shangku, Zongnagpa and Mendewa.Each clan has its own deity and
ways of doing Pujas.Sherpa custom does not allow marriage between members
of the same clan or brother clan.
Occupation
Agriculture, animal husbandry and trade were the traditional Sherpa
occupations. Animal husbandry has been an old age occupation among the
Sherpas in Khumbu region. Cattle herding is considered as one of the
most profitable occupations among the Sherpas. They graze their cattle
through transhumance system in which the seasonal migration of domesticated
livestock and their herders for the purpose of grazing at different
pastures at different time of the year between high lands (yar sa means
summer land (settlement or summer grazing land) and low land (gun sa
means winter settlements or winter grazing land) has been practised.
The Sherpas keep the animals; Yak, Nak, Zhum and Zopkio. Yak and Zopkio
are used as porters to carry the necessary goods from one place to another.
However, nak and zhum are kept for milk. Before 1954, the business with
Tibet was usually for salt and wool. But now-a-days, the Sherpa youths
are mostly engaged in trekking, mountaineering profession, and trade
and few of them are in administration and politics too. The Sherpa villages
mainly on the trekking routes have been converted into small shanty
towns and more and more Sherpa women have become shopkeepers and have
left their original profession of potato digging and carpet weaving.
Religion
Sherpas are Himalayan people belongs to Mongolian stock. By religion
Sherpas are Buddhists. Their beliefs came through the oldest sect of
Tibetan Buddhism, the Nyingmapa, which started when Guru Rimpoche established
Buddhism in Tibet about 1240 years ago. (Nawang, 1995)
Sherpas are religious minded people and every house has a corner set
aside for their gods placed in decorated chambers. They believe in-
“assume” is probably more accurate- the basic Buddhist principles
of sin and merit, and of reincarnation to various states of being, exalted
or miserable, depending on the amounts of sin and merit accumulated
in the course of a lifetime. (Ortner,1978)
Sherpas burns incense every morning inside and outside the house for
purity. They also burns butter lamps inside the home for merit making.
They offer holy water in each and every morning in the name of Gods.
Education
Census defines a literate is who can read and write by understanding
and in addition can do general additions and subtraction. According
to the national census 2001, the national average literacy rate is 53.7
percent. This Census presents the data of only 43 indigenous nationalities.
According to that census, the literacy rate is 46.6 Percent, which is
less than the national average literacy rate (53.7.) Only 16 groups
have average literacy percentage higher than national average. (See
table...)
The literacy rate of Sherpas is 50.4 percent which is lower than the
national average. Looking at the educated indigenous nationalities,
ie those who have studied from primary to bachelor or above level. Except
few ethnic groups like Newar and Thakali others are in an extremely
backward state. According to the census 2001, adult literacy rate (aged
15 years and above) of Sherpas is 37.4 percent and educational attainment
of SLC and above (16 years and above) is only 5 percent which is very
low comparison with other ethnic and caste groups of Nepal. (eg. Kayastha(50.2%),
Newar(24.7%)Thakali(16.1%)
Festival & Ceremonies
Losar
Sherpas observe and celebrate number of colorful festivals throughout
the year. Most important of them are Losar and Dumjee. Losar is observed
to celebrate the New Year. According to their calendar (Sherpa, or Tibetan).
The New Year falls in late February and early March. During the festival
Sherpas perform the act of cleaning the house for auspicious dining
the ritual food and virtuous deeds. They try not to collect the debts
during the occasions. While holding Kansur rites, especially village
and clan god and spirits are given offerings for the renewing of the
protection of the village. During each month, on the eighth, tenth,
fifteenth and thirtieth day's people offer tso (rice cones) and torma
and go on little pilgrimages. The eighth day of each month commemorates
Senge Mella,the medicine Buddha. On the tenth day of each month is is
Tse Chu, when Guru Rimpoche returns to earth. The fifteenth day is when
Opame, the Buddha of infinite light, visits and the thirtieth day is
the Buddhas auspicious day.
Dumjee
Sherpas celebrate Dumjee from the seventh to the thirteen days of the
fifth month. The tenth day celebrates the anniversary of Guru Rinpoche's
birth on a lotus flower. Another day commemorates when Lama Sanga Dorje
attained enlightenment.
This festival serves as a religious and community duty to bring the
villagers together. Each family has its turn to provide the festival
for the village. In each village (Khumjung, Pangboche, Namche, Thame)
eight families a year have a turn at Sponsoring Dumjee. Eventually everybody
has a turn. To prepare for the festival, on the seventh day of the month,
the year's sponsor hold a meeting and the next day they arrange all
the cooking utensils and food. On the ninth day the Dumjee laws (Sponsors),
eight families from the village, begin giving rice to all the other
villagers.
Special torma used at Dumje are made according to the mystic diagrams
specified for the pujah called Thugdup yang Nying Duepa.
Nyungne
Ngyungne is celebrated at Gomba (monastery) for four days. It is a period
of atonement, the observance of which brings a high and powerful sort
of merit to the participants. It involves fasting and other abstentions,
together with acts of humility and contrition, and is the major occasion
of which the lay people may systematically enact and experience the
ascetic ethnic. During their fast the prayer 'Om mani pad me hum Rhi'
is invoked and prostration is frequently followed before the altar,
Participation in ngyungne as in all other Sherpa rituals, is strictly
voluntary, and on a purely individual basis. Some people observe it
annually, while others decide to do on an ad hoc basis often because
of some recent disturbing event in their lives.
The complet celebration extends over four days. On the first day there
is Sang (incense burning) ceremony. On the second day, the penitents
spend the day in the temple, with the Lamas leading them in simple prayers
and recitations. The penitents are served are large meal at midday of
the second day, by the Sponsor volunteers. Following this meal, there
is a complete fast through the third day, until the dawn of the fourth,
at which time the participants are given a big meal. During this period,
too, there is to be absolutely no conversation. On the fourth day, following
the breaking of the fast, the Lamas make altar items a tso, to be held
that evening. Most of the village shows up on the tso ceremony, a party
of high gods and human congregation in celebration of the merit occurred
and god effects wrought by the Ngyungne observance. Following the tso,
people volunteer for the various contributions for next year's Ngyungne
Mani Rimdu.
Mani Rimdu
Mani-Rimdu is celebrated every year, in May at Thame monastery and in
November at Tengboche, Chiwong and Thakshindhu monasteries old people
have great Satisfaction in seeing the religious dance of the monks in
various costumes and masks of the various deities, while the adolescents
have their own fun. It is indeed a great occasion for Sherpas.
Fangi and Yarchang
Besides above mentioned festivals, in Sherpa community, there are other
numbers of smaller occasions which are no less important from the social
point of view. Yarchang is celebrated in the high pastures in July when
the people are tending their cattle, and the corresponding Fangi festivals
are held the same time in the lower villages .
Fangi is a week long festival, celebrated mainly Khumbu region at the
end of July.During this time, villagers gather in different houses.
At the beginning of the week, each participant must bring a load of
wood, a load of potatoes and participate in making some chang, or instead,
they can just pay an entrance fee, which will cover for the food and
drinks.During the day villagers play cards and talk, whereas at night
they drink chang and dance. On the last day of the festival all the
villagers gather next to the Gomba and sherpa dance, whilst singing
their traditional songs.
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