Age of Everest:
Everest was formed about 60 million years ago
Elevation:
29,035 (8850m)-found to be 6' higher in 1999
Name in Nepal:
Sagarmatha (means: goddess of the sky)
In Tibet:
Chomolungma: (means: mother goddess of the universe)
Named after:
Sir George Everest in 1865 ,the British surveyor-general of India. Once known as Peak 15
Location:
Latitude 27° 59' N.....Longitude 86° 56' E It's summit ridge seperates Nepal and Tibet
First Ascent:
May 29,1953 by Sir Edmund Hillary, NZ and Tenzing Norgay, NP, via the South Col Route
First Solo Ascent:
Aug. 20,1980, Reinhold Messner, IT, via the NE Ridge to North Face
First winter Ascent:
Feb. 17,1980 -L.Cichy and K. Wielicki, POL
First Ascent by an American:
May 1,1963, James Whittaker, via the South-Col
Mt. Everest rises a few milimeters each year due to geological forces
Everest Name:
Sir George Everest was the first person to record the height and location of Mt. Everest, this is where Mt."Everest" got its name from(In american language)
First Ascent by a Woman:
May 16,1975, Junko Tabei, JAP, via the South-Col
First Ascent by an American Woman:
Sep.29,1988, Stacey Allison, Portland, OR via the South-East Ridge
First Oxygenless Ascent:
May 8, 1978- Reinhold Messner, IT, and Peter Habeler, AUT, via the South-East Ridge
First woman to reach the summit of Mount Everest from both north & south sides:
Cathy O'Dowd (S.A.) South May 25,1996/North '99
Fastest Ascent from South:
Babu Chhiri Sherpa 34, NP-16 hours and 56 minutes (5-21-2000)
Fastest Ascent (north side):
Hans Kammerlander (IT) May,24,1996, via the standard North Col Ridge Route, 16 hours 45 minutes from base camp
Youngest person:
Temba Tsheri (NP) 15 on May,22,2001
Oldest Person:
71-year-old Japanese mountain climber, Katsusuke Yanagisawa
First Legally Blind Person:
Erik Weihenmeyer May,25,2001
Most Ascents:
Eleven, 24th May 2000 Appa Sherpa became the first person to climb Everest 11 times-Ten, Ang Rita Sherpa, Babu Chiri Sherpa all ascents were oxygen-less.
Best and Worst Years on Everest:
1993, 129 summitted and eight died (a ratio of 16:1); in 1996, 98 summitted and 15 died (a ratio of 6½:1)
Highest cause cause of death:
Avalanches-about a (2:1) ratio over falls
Country with most deaths on mountain:
Nepal-46
Most dangerous area on mountain:
Khumbu Ice Fall-19 deaths
First ski descent:
Davo Karnicar (Slovenia) 10-7-2000
Last year without ascent:
1974
Last year without ascent:
1977
Corpses remaining on Everest:
about 120
Longest stay on top:
Babu Chiri Sherpa stayed at the summit full 21 hours and a half
Largest team:
In 1975, China tackled Everest with a 410-member team.
Fastest descent:
In 1988, Jean-Marc Boivin of France descended from the top in just 11 minutes, paragliding.
Only climber to climb all 4 sides of Everest:
Kushang Sherpa, now an instructor with Himlayan Mountaineering Institute
First person to hike from sea level to summit, no oxygen.:
11th May 1990,Tim Macartney-Snape, Australian
Largest number to reach the top in one day:
40, on May 10, 1993
First person to summit Everest twice:
Nawang Gombu-Nepal(once with Whitaker in '63,and again two years later in '65)Gombu now works for the Himalayan mountaineering institute
The oldest woman to summit
Tuesday, May 11, 2010
Wednesday, March 3, 2010
Tuesday, December 1, 2009
Nepal sherpa
Sherpas were of immeasurable value to early explorers of the Himalayan region, serving as guides at the extreme altitudes of the peaks and passes in the region. Today, the term is used casually to refer to almost any guide or porter hired for mountaineering expeditions in the Himalayas. However, in Nepal Sherpas insist on making the distinction between themselves and general porters, as they often serve in a more guide-like role and command higher pay and respect from the community.
Sherpas are renowned in the international climbing and mountaineering community for their hardiness, expertise, and experience at high altitudes. Many have speculated that a portion of Sherpas' climbing ability may be due to a genetically greater lung capacity, allowing much better performance at high altitudes. It has also been suggested that one reason why they were widely used as porters is that they had fewer dietary prohibitions than most people of the region and were prepared to eat whatever was available to them on expeditions.
The Sherpa, who inhabit the regions surrounding Mount Everest, are well known in the West as a rugged mountain population, adhering to the religious traditions of Tibetan Buddhism. The origins of the Buddha's religion among the Sherpas are lost in tribal and clan legend. The Sherpas, however, are a young people - their legendary past occurred a mere three or four centuries ago. It is only with the ancestors of the early nineteenth century that the historical record becomes clearer and Sherpa Buddhism acquires some of the features it has retained to the present day.
The Sherpas seem to have long been adherents of the Nyingmapa school of Tibetan Buddhism, the "ancient school" which extends back to the introduction of Buddhism in Tibet during the eighth century A.D. While the Nyingmapas are united by a common history and much shared doctrine, theirs is for the most part a heterogeneous and even somewhat anarchic sect: each regional tradition adheres to the rites revealed by a given Nyingmapa visionary; with the passage of the centuries hundreds of such visionaries have appeared in Tibet.
Sherpa Buddhism adopted its modern form when, shortly before 1850, a number of Sherpa village priests travelled to Tibet to study with the great Trakar Choki Wangchuk, a figure well-known from the Tibetan historical and biographical literature of the period. Choki Wangchuk instructed them in a number of ritual and meditational cycles which have remained popular throughout the villages of Solu-Khumbu, the Sherpa homeland whose northern boundaries are marked by Mount Everest. The liturgies for these rites are often profound and beautiful, as their titles suggest, e.g., "The Union of All that is Precious," "The Spontaneous Freedom of an Enlightened Intention," "The Celestial Doctrine of the Land of Bliss." Their performance is marked by sumptuous offerings, melodious chanting, and joy.
These traditions are the products of a literate and erudite religious culture. Their spread in Solu-Khumbu required the simultaneous spread of literacy in the classical Tibetan language and of the skills needed to reproduce and proliferate the written word - the manufacture of ink and paper, calligraphy, and finally, printing. In the last decades of the nineteenth century these developments were encouraged by the growth of the Sherpa agricultural economy and a resultant increase in Sherpa involvement in the India-Tibet trade. Some Sherpa were full-time traders. As business became more profitable, piety demanded patronage of the religious culture, symbolized first and foremost by the written scripture.
The first Sherpa woodblocks for printing books in Nepal were carved in south-central Solu in the village of Gole, probably during the 1890s. The workmanship is crude and suggests that the workmen had had no formal training in the art of block-carving, but were attempting to imitate Tibetan xylographs using ordinary woodworking skills. The first rough efforts, however, soon gave way to the importation of sophisticated wooden-engraving techniques from Tibet, and by the second or third decade of the present century Sherpa craftsmanship rivaled that of the Tibetan communities to the north of Solu-Khumbu, though the exceedingly fine work of central and of far eastern Tibet remained to be mastered.
At that time the Sherpa clergy consisted of laymen who gathered in village shrines on festival days and other important occasions. There were no monasteries, though some Sherpas had received monastic ordination in Tibet and had founded small hermitages for themselves near their original homes. The importance of the laity in the community religious life guaranteed fairly high literacy rates among the village men - in this the Sherpas have much in common with Nyingmapa communities throughout the Tibetan periphery. Some Tibetan tribes extended the role of lay-religionist to women as well.
The success of the Sherpa business community in the early years of this century provided the conditions required for the growth of monasticism in Solu-Khumbu. The businessmen had travelled widely in Tibet and wished to establish something of the splendor of the great Tibetan pilgrimage sites at home. They could now afford to patronize extensive building and artistic projects. After all, what greater merit is there for a Buddhist layman than to insure the prosperity of his religion?
By the mid-thirties three major monasteries had been founded, and several village temples were refurbished so as to house a permanent staff of ordained monks. Thousands of volumes printed in Tibet were imported to fill the newly built libraries and to serve as textbooks for the education of young novices. Sherpa Buddhism, after only three generations of indigenous development since the days of Trakar Choki Wangchuk, began to reaffirm its links with traditions in Tibet.
Among the Sherpa monks who received their early education in the Solu-Khumbu monasteries during the thirties and forties, there were some whose intelligence and curiosity demanded more than the local centers could provide. Many Sherpas had previously visited Tibet as pilgrims, but now for the first time there were young Sherpas eager to enroll in the great Tibetan monastic universities and to become fully proficient in the arts and sciences of Tibet. Seeking to spread their learning when they returned to Solu-Khumbu, several of them trained young Sherpa scribes and printers in the most refined Tibetan calligraphic and block-printing skills. These they perfected to such an extent that after the Chinese military take-over of Tibet in 1959, Tibetan refugees in India and Nepal found that they could turn to Sherpa craftsmen for xylographic work often superior to that of refugees.
The developments here surveyed may be illustrated in the life of Lama Sangye Tenzin of Serlo Gumba, Nepal. Born in 1924 to a family of pious laymen, he became a monk at an early age and by the time he was nineteen had mastered all that was taught at Chiwong and Tengboche, two of the three major monasteries referred to above. He then spent four years in southern Tibet before moving to Lhasa, where he first heard of the college at Sechen in the far eastern district of Derge. It took nine months of arduous travel on foot to get there, but the effort was appreciated and he was warmly received as Sechen's first Nepalese student. He distinguished himself as a scholar and eventually rose to the rank of khenpo, "preceptor," which is, among the Nyingmapa, roughly equivalent to our Doctor of Theology.
After the eastern Tibetan populations rebelled against increasingly oppressive Chinese policy in 1956, Sangye Tenzin was advised by his teachers to return to Solu-Khumbu. There he founded his own college, where he has taught young Sherpas the elements of most branches of Tibetan learning, and has established a printery run by his own students. The quality of the woodblocks produced under his guidance is presently unsurpassed in the Tibetan-speaking world. Recently his students have also begun to make use of the photo-offset facilities in Kathmandu and Delhi to reproduce calligraphic work inexpensively.
In sum, then, the story of Sherpa Buddhism is that of a people living on the periphery of a great civilization who gradually adopted the traditions of that civilization and made them their own. This, however, does not explain the tenuous condition of Sherpa Buddhism and its literary culture at the present time.
The year 1959 marked the end of Tibetan civilization as it had existed for much of the preceding millennium. The fifties were already a time of cultural change for the Sherpas: The reestablishment of the Shah dynasty as the actual rulers of Nepal in 1951 paved the way for the hill tribes to assert their Nepalese identity and to participate equally in national life.
The Sherpas were internationally acclaimed for their mountaineering feats. Through the efforts of Sir Edmund Hillary, Western education had begun in Solu-Khumbu. Thus, the Sherpas were already redefining certain aspects of their cultural identity when Tibet was taken over militarily by the Chinese. The effects on life and culture in Solu-Khumbu were immediate and profound.
The wordly wealth and prestige that formerly accrued to the Sherpas who had traded in Tibet were now out of reach. Mountain-climbing and tourism became new sources of lucrative employment, but unlike the old traders, those who were working in these fields had no regular involvement with Tibetan civilization and so were little inclined to patronize it. Moreover, the termination of the Tibet trade and the influx of refugees severely damaged the local economy.
During the sixties and seventies, an appallingly rapid cultural deterioration occurred in some communities. Villages that a generation ago could boast at least rudimentary skills in written Tibetan among the entire male population now had only one or two old men who could read the language of their religion. Monasteries, temples, and libraries fell into disrepair. Precious collections of printing-blocks began to rot. With little support for the exercise of traditional artistry, skilled craftsmen now had to earn their livelihood by producing tourist art, e.g., woodblock prints of Spiderman for the Kathmandu marketplace.
In Khumbu, the most heavily-touristed of the Sherpa districts, the situation has recently shown signs of improvement. Tengboche monastery, on the trail to Mount Everest, has, through the efforts of its industrious abbot and many local and foreign friends, reasserted its position as a living center of Sherpa Buddhism. Further to the south, however, in Solu and its surrounding districts, valuable shrines, libraries and printeries stand in desperate need of restoration. The Tsibri Parma, for example, the most important collection of Tibetan printing blocks anywhere in Nepal, is rotting away for simple want of a proper storage facility, which would probably cost no more than $1500 to construct. Sangye Tenzin's library, containing books thought to be unique, requires support for the republication of rare texts that may otherwise be lost. The block collections of Chiwong, Mendopake, Cole and other temples are all in poor condition. These examples can be multiplied tenfold.
It is to be hoped that once the present period of intense cultural change has passed the Sherpas will find a balance between their old traditions and their current national and international roles; for, in the final analysis, the survival of Sherpa culture depends on the Sherpas themselves. Some foreign support can be beneficial, however, if applied to locally designed projects and institutions which stand in real need of immediate assistance. Negligence in these cases will only leave the next generation with a poorer legacy, and all too little from which to rebuild.
Sherpas are renowned in the international climbing and mountaineering community for their hardiness, expertise, and experience at high altitudes. Many have speculated that a portion of Sherpas' climbing ability may be due to a genetically greater lung capacity, allowing much better performance at high altitudes. It has also been suggested that one reason why they were widely used as porters is that they had fewer dietary prohibitions than most people of the region and were prepared to eat whatever was available to them on expeditions.
The Sherpa, who inhabit the regions surrounding Mount Everest, are well known in the West as a rugged mountain population, adhering to the religious traditions of Tibetan Buddhism. The origins of the Buddha's religion among the Sherpas are lost in tribal and clan legend. The Sherpas, however, are a young people - their legendary past occurred a mere three or four centuries ago. It is only with the ancestors of the early nineteenth century that the historical record becomes clearer and Sherpa Buddhism acquires some of the features it has retained to the present day.
The Sherpas seem to have long been adherents of the Nyingmapa school of Tibetan Buddhism, the "ancient school" which extends back to the introduction of Buddhism in Tibet during the eighth century A.D. While the Nyingmapas are united by a common history and much shared doctrine, theirs is for the most part a heterogeneous and even somewhat anarchic sect: each regional tradition adheres to the rites revealed by a given Nyingmapa visionary; with the passage of the centuries hundreds of such visionaries have appeared in Tibet.
Sherpa Buddhism adopted its modern form when, shortly before 1850, a number of Sherpa village priests travelled to Tibet to study with the great Trakar Choki Wangchuk, a figure well-known from the Tibetan historical and biographical literature of the period. Choki Wangchuk instructed them in a number of ritual and meditational cycles which have remained popular throughout the villages of Solu-Khumbu, the Sherpa homeland whose northern boundaries are marked by Mount Everest. The liturgies for these rites are often profound and beautiful, as their titles suggest, e.g., "The Union of All that is Precious," "The Spontaneous Freedom of an Enlightened Intention," "The Celestial Doctrine of the Land of Bliss." Their performance is marked by sumptuous offerings, melodious chanting, and joy.
These traditions are the products of a literate and erudite religious culture. Their spread in Solu-Khumbu required the simultaneous spread of literacy in the classical Tibetan language and of the skills needed to reproduce and proliferate the written word - the manufacture of ink and paper, calligraphy, and finally, printing. In the last decades of the nineteenth century these developments were encouraged by the growth of the Sherpa agricultural economy and a resultant increase in Sherpa involvement in the India-Tibet trade. Some Sherpa were full-time traders. As business became more profitable, piety demanded patronage of the religious culture, symbolized first and foremost by the written scripture.
The first Sherpa woodblocks for printing books in Nepal were carved in south-central Solu in the village of Gole, probably during the 1890s. The workmanship is crude and suggests that the workmen had had no formal training in the art of block-carving, but were attempting to imitate Tibetan xylographs using ordinary woodworking skills. The first rough efforts, however, soon gave way to the importation of sophisticated wooden-engraving techniques from Tibet, and by the second or third decade of the present century Sherpa craftsmanship rivaled that of the Tibetan communities to the north of Solu-Khumbu, though the exceedingly fine work of central and of far eastern Tibet remained to be mastered.
At that time the Sherpa clergy consisted of laymen who gathered in village shrines on festival days and other important occasions. There were no monasteries, though some Sherpas had received monastic ordination in Tibet and had founded small hermitages for themselves near their original homes. The importance of the laity in the community religious life guaranteed fairly high literacy rates among the village men - in this the Sherpas have much in common with Nyingmapa communities throughout the Tibetan periphery. Some Tibetan tribes extended the role of lay-religionist to women as well.
The success of the Sherpa business community in the early years of this century provided the conditions required for the growth of monasticism in Solu-Khumbu. The businessmen had travelled widely in Tibet and wished to establish something of the splendor of the great Tibetan pilgrimage sites at home. They could now afford to patronize extensive building and artistic projects. After all, what greater merit is there for a Buddhist layman than to insure the prosperity of his religion?
By the mid-thirties three major monasteries had been founded, and several village temples were refurbished so as to house a permanent staff of ordained monks. Thousands of volumes printed in Tibet were imported to fill the newly built libraries and to serve as textbooks for the education of young novices. Sherpa Buddhism, after only three generations of indigenous development since the days of Trakar Choki Wangchuk, began to reaffirm its links with traditions in Tibet.
Among the Sherpa monks who received their early education in the Solu-Khumbu monasteries during the thirties and forties, there were some whose intelligence and curiosity demanded more than the local centers could provide. Many Sherpas had previously visited Tibet as pilgrims, but now for the first time there were young Sherpas eager to enroll in the great Tibetan monastic universities and to become fully proficient in the arts and sciences of Tibet. Seeking to spread their learning when they returned to Solu-Khumbu, several of them trained young Sherpa scribes and printers in the most refined Tibetan calligraphic and block-printing skills. These they perfected to such an extent that after the Chinese military take-over of Tibet in 1959, Tibetan refugees in India and Nepal found that they could turn to Sherpa craftsmen for xylographic work often superior to that of refugees.
The developments here surveyed may be illustrated in the life of Lama Sangye Tenzin of Serlo Gumba, Nepal. Born in 1924 to a family of pious laymen, he became a monk at an early age and by the time he was nineteen had mastered all that was taught at Chiwong and Tengboche, two of the three major monasteries referred to above. He then spent four years in southern Tibet before moving to Lhasa, where he first heard of the college at Sechen in the far eastern district of Derge. It took nine months of arduous travel on foot to get there, but the effort was appreciated and he was warmly received as Sechen's first Nepalese student. He distinguished himself as a scholar and eventually rose to the rank of khenpo, "preceptor," which is, among the Nyingmapa, roughly equivalent to our Doctor of Theology.
After the eastern Tibetan populations rebelled against increasingly oppressive Chinese policy in 1956, Sangye Tenzin was advised by his teachers to return to Solu-Khumbu. There he founded his own college, where he has taught young Sherpas the elements of most branches of Tibetan learning, and has established a printery run by his own students. The quality of the woodblocks produced under his guidance is presently unsurpassed in the Tibetan-speaking world. Recently his students have also begun to make use of the photo-offset facilities in Kathmandu and Delhi to reproduce calligraphic work inexpensively.
In sum, then, the story of Sherpa Buddhism is that of a people living on the periphery of a great civilization who gradually adopted the traditions of that civilization and made them their own. This, however, does not explain the tenuous condition of Sherpa Buddhism and its literary culture at the present time.
The year 1959 marked the end of Tibetan civilization as it had existed for much of the preceding millennium. The fifties were already a time of cultural change for the Sherpas: The reestablishment of the Shah dynasty as the actual rulers of Nepal in 1951 paved the way for the hill tribes to assert their Nepalese identity and to participate equally in national life.
The Sherpas were internationally acclaimed for their mountaineering feats. Through the efforts of Sir Edmund Hillary, Western education had begun in Solu-Khumbu. Thus, the Sherpas were already redefining certain aspects of their cultural identity when Tibet was taken over militarily by the Chinese. The effects on life and culture in Solu-Khumbu were immediate and profound.
The wordly wealth and prestige that formerly accrued to the Sherpas who had traded in Tibet were now out of reach. Mountain-climbing and tourism became new sources of lucrative employment, but unlike the old traders, those who were working in these fields had no regular involvement with Tibetan civilization and so were little inclined to patronize it. Moreover, the termination of the Tibet trade and the influx of refugees severely damaged the local economy.
During the sixties and seventies, an appallingly rapid cultural deterioration occurred in some communities. Villages that a generation ago could boast at least rudimentary skills in written Tibetan among the entire male population now had only one or two old men who could read the language of their religion. Monasteries, temples, and libraries fell into disrepair. Precious collections of printing-blocks began to rot. With little support for the exercise of traditional artistry, skilled craftsmen now had to earn their livelihood by producing tourist art, e.g., woodblock prints of Spiderman for the Kathmandu marketplace.
In Khumbu, the most heavily-touristed of the Sherpa districts, the situation has recently shown signs of improvement. Tengboche monastery, on the trail to Mount Everest, has, through the efforts of its industrious abbot and many local and foreign friends, reasserted its position as a living center of Sherpa Buddhism. Further to the south, however, in Solu and its surrounding districts, valuable shrines, libraries and printeries stand in desperate need of restoration. The Tsibri Parma, for example, the most important collection of Tibetan printing blocks anywhere in Nepal, is rotting away for simple want of a proper storage facility, which would probably cost no more than $1500 to construct. Sangye Tenzin's library, containing books thought to be unique, requires support for the republication of rare texts that may otherwise be lost. The block collections of Chiwong, Mendopake, Cole and other temples are all in poor condition. These examples can be multiplied tenfold.
It is to be hoped that once the present period of intense cultural change has passed the Sherpas will find a balance between their old traditions and their current national and international roles; for, in the final analysis, the survival of Sherpa culture depends on the Sherpas themselves. Some foreign support can be beneficial, however, if applied to locally designed projects and institutions which stand in real need of immediate assistance. Negligence in these cases will only leave the next generation with a poorer legacy, and all too little from which to rebuild.
Friday, April 24, 2009
A Glimpse of the Sherpa world record holders and breakers:
Tenzing Norgary Sherpa, the first man on Everest in May 1953 together with Sir Edmund Hillary from New Zealand.
Nawang Gombu Sherpa, the first person to reach the summit twice in May 1965.
Babu Chhiri Sherpa, the first man to stay the longest atop the peak without oxygen for 21h in May 1999.
Babu Chhiri Sherpa, the first man to conquer Everest in 16h56m in May 2000.
Temba Tsheri Sherpa, the youngest boy to scale Everest at the age of 16 in May 2001.
Ming Kipa, the youngest to be on the top of Everest at the age of 15 in May 2003.
Lhakpa Gyelu Sherpa, the fastest climber to scale Everest in 10h56m in May 2003.
Appa Sherpa, the first man to reach the summit for the 17th time in May 2008.
Lhakpa Sherpa, the first woman to conquer Everest for the fourth time in May 2004.
Apang Nawang, a disabled Sherpa with only one leg scaled the highest peak in May 2004.
Pemba Dorje Sherpa, the fastest climber reaching the Everest top in 8h20m in May 2004.
Rita Sherpa(the King of Sherpas), the first man to climb Mount Everest for ten times without oxygen.
Nawang Gombu Sherpa, the first person to reach the summit twice in May 1965.
Babu Chhiri Sherpa, the first man to stay the longest atop the peak without oxygen for 21h in May 1999.
Babu Chhiri Sherpa, the first man to conquer Everest in 16h56m in May 2000.
Temba Tsheri Sherpa, the youngest boy to scale Everest at the age of 16 in May 2001.
Ming Kipa, the youngest to be on the top of Everest at the age of 15 in May 2003.
Lhakpa Gyelu Sherpa, the fastest climber to scale Everest in 10h56m in May 2003.
Appa Sherpa, the first man to reach the summit for the 17th time in May 2008.
Lhakpa Sherpa, the first woman to conquer Everest for the fourth time in May 2004.
Apang Nawang, a disabled Sherpa with only one leg scaled the highest peak in May 2004.
Pemba Dorje Sherpa, the fastest climber reaching the Everest top in 8h20m in May 2004.
Rita Sherpa(the King of Sherpas), the first man to climb Mount Everest for ten times without oxygen.
Saturday, April 18, 2009
Everest Marathon,
Everest Marathon, the world's highest marathon, the Toughest Marathon and the Ultimate Mountain Race, is open for all High Altitude Running enthusiasts above 18 years of age with sound mind and body.
This Everest Marathon, has been marvelously participated by huge number of participants of Nepalese and Western runners making it the world's only highest marathon and culturally local and foreign Community Event. On hand at Namche Bazar 11,300 feet, the Sherpa Capital of Everest were the Ambassadors from Germany and France to Nepal as Chief Guests, glorifying this Marathon Race and morale boosting the local and international participating RUNNERS.
Everest Marathon is considered by High Altitude Mountain Runners as the world's ultimate race or the ultimate challenge of this form of extreme sport . These runners endure the harsh weather and even digest altitude sickness to experience the romantic participation in this World's only Highest Marathon Event.
Tenzing Hillary Everest Marathon is being widely covered by BBC, NHK of Japan and many other National and International Electronic and Paper Media.
This Everest Marathon, has been marvelously participated by huge number of participants of Nepalese and Western runners making it the world's only highest marathon and culturally local and foreign Community Event. On hand at Namche Bazar 11,300 feet, the Sherpa Capital of Everest were the Ambassadors from Germany and France to Nepal as Chief Guests, glorifying this Marathon Race and morale boosting the local and international participating RUNNERS.
Everest Marathon is considered by High Altitude Mountain Runners as the world's ultimate race or the ultimate challenge of this form of extreme sport . These runners endure the harsh weather and even digest altitude sickness to experience the romantic participation in this World's only Highest Marathon Event.
Tenzing Hillary Everest Marathon is being widely covered by BBC, NHK of Japan and many other National and International Electronic and Paper Media.
Saturday, January 31, 2009
Saturday, January 24, 2009
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