Sherpa

According to linguists, the word sherpa means easterner, and this word comes from the Tibetan language. The ancestral place of these famous mountaineers is the northern side of the Solukhumbu district. The traditional habitat of the Sherpas also lies in the valley between the Dudh Koshi and Sun Koshi rivers. The Sherpa language and script are derived from Tibetan. Sherpas are Buddhist. Lhosar is their major festival. They cremate their dead. They greet their guests with khada scarfs. Chhewa is performed for the dead. Tourism, trade and farming are the major occupations of the Sherpas. According to Census 2001, their population is 110,358.

The Sherpas are the original inhabitants of the northern region of Solukhumbu situated in the lap of the highest mountain in the world, Mount Everest. They are not like the wholly Tibetan-speaking Lhaba and Dolpo, but are an indigenous people influenced by old Tibetan language and Tibetan culture (Lama, BS2052). In Tibetan language, ‘Shyar’ means east and ‘ba’ means inhabitants, thus Shyarba means easterners. The Sherpa is a modified version of Shyarba. Sherpa are the descendants of Kham (Lama, 1999).

The Sherpas inhabit the districts of Solukhumbu, Dolakha, Sindhupalchok, Rasuwa and eastern Taplejung of Nepal. Nowadays, they have also settled in Kathmandu in considerable number. In addition, there are also Sherpas in Bhutan, India and Tibet. However, the largest concentration of Sherpas is found in Nepal and in Nepal in Solukhumbu itself. The population of Sherpas, according to the census of 2001, is 110,358. However, Thumten Lama, a Sherpa himself, in his book, Sherpa ra Solukhumbu, published in 1999, has given the population of Sherpas as 155,000. He has given the total population of Sherpa residing in various parts of the world as 250,000 (Lama, 1999:8).

Although the language of Sherpa is based on the Tibetan language belonging to the Tibeto-Burman language family, it is, as is Hindi from Nepali, slightly different from the Tibetan language. It resembles the Tibetan language only by 10 per cent. The script of Sherpas, is Sambhoti script, which is a Tibetan script (Sherpa, 1999).

Although the culture of Sherpa from birth to death, their lifestyle, dress resemble those of the Tibetans, there are some differences. The Sherpas consider themselves as having their own distinct culture, different from the Tibetans. The Sherpas at the birth of a child inform the lama and the lama looks up the auspicious occasion. The name giving ceremony of the child occurs within five to eleven days of birth. There are among Sherpa various types of marriage. Marriages undertaken after asking for the hand of the bride follow four types of rituals known as Tichhyang, Demchhyang, Pechhyang and Ganekutab (Sharma, BS2052:130). The Sherpas also practised polyandry in the past (Bista, 1996:171), but it is not in practice today. After the death of a person, the lama recites the sacred text and designates the auspicious occasion for cremation, and the Sherpas cremate or bury the dead as per the instructions of the lama. The ceremonies related to death are over within forty-nine days.

As Sherpas reside at high attitudes, their yearly lifecycle comprises three different places of settlement. The main village, village for the winter and village for the summer are the three shifting settlements of the Sherpa (Von Furer-Haimendorf, 1998). The Sherpas are famous for their own special type of transhumance. The houses of Sherpa are two storied with roofs of wood or stone. The Sherpas live on the second floor of the house. Their dress is similar to Tibetans. The main festival of Sherpa is Lhosar, Sherpas make merry and enjoy themselves to the fullest during festivals.

Although divided into various thar or groups, the Sherpas do not have any concept of high and low among themselves. The major seven groups are Thimmi, Lama, Chawa and others. These groups have been formed based on exogamy. For children born of marriage between a Sherpa and a non-Sherpa, however, there are different groups or lineage. The monastery and the lama play a central role in the social life of Sherpas. The second son has to usually go and live in a monastery. The Sherpas follow the Buddhist religion and the centre of religious activities is the monastery. There are three types of monasteries: village monastery, Dukda monastery and Seta monastery. The lamas are also of two types: Ngagpa (those versed in Tantrism and married) and Dulwa (unmarried) (Kunwar, 1989:204-213). The Sherpas are also animists and worship the mountains, lakes and forests as the abode of gods, goddesses or souls and spirits (ibid:248).

The major traditional activity of Sherpas is animal husbandry. They also grow crops like potato. However, the thriving profession of today is tourism, trekking and mountaineering. Trade and business are also the traditional activities of Sherpa. Tourism has brought about a radical change in the life of Sherpas. Education has also had impact on their cultural life. Nonetheless, despite all this, their traditional lifestyle, occupation and culture have become stronger over time (Fisher, 1990:163-177).

Solukhumbu Map

Edmund Hillary passes away at 88

Sir Edmund Hillary who had conquered Mount Everest for the first time along with Tenzing Norgay in 1953, has passed away at the age of 88.
According to reports by the Associated Press, Hillary died at Auckland Hospital at 9 am Friday, New Zealand Prime Minister Helen Clark's office said. “Though ailing in his later years, he remained active, but no cause of death was immediately given,” the report adds.
“Hillary's life was marked by grand achievements, high adventure, discovery, excitement — yet he was humble to the point that he only admitted being the first man atop Everest long after the death of climbing companion Tenzing Norgay.”
“But he was more proud of his decades-long campaign to set up schools and health clinics in Nepal, the homeland of Norgay, the mountain guide with whom he stood arm in arm on the summit of Everest on May 29, 1953.”
Hillary's pace slowed in his final years. He made his last visit to the Himalayas in April 2007 when he and Elizabeth Hawley — unofficial chronicler of expeditions in the Himalayas for 40 years — met the 2007 SuperSherpas Expedition in Kathmandu.
"Sir Ed described himself as an average New Zealander with modest abilities. In reality, he was a colossus. He was an heroic figure who not only 'knocked off' Everest but lived a life of determination, humility, and generosity," Prime Minister Clark said in announcing his death.
"The legendary mountaineer, adventurer, and philanthropist is the best-known New Zealander ever to have lived," she said

Five commandments of Buddha

Five commandments of Buddha are the important for people to alive happiness inthis world and next world.

1.I promise that I will start training myself not to destroy life. ( Don't kill human, don't kill ourselves and don't kill animals too.)

2.I promise that I will start training myself not to take anything that has notbeen freely given to me.

3.I promise that I will start training myself to refrain from wrong-doing in sexual desire. (People can have sex with their wifes and husbands, but don'thave sex with the other men and women.)

4.I promise that I will start training myself not to tell lies or speak badly orloosely.

5.I promise that I will start training myself not to take distilled or fermentedintoxicants which can lead me into trouble

Sherpa Festivals

Sherpas, the major ethnic group in Solu region, have a rich culture with many festivals throughout the year। Normally, the Sherpas have four special prayer times each month; at the new moon, the full moon, dashami( the tenth day) and Nishunga. Major festivals observed in the monasteries and villages of Solu are described below.

Dumje is an important festival celebrated by the Solu Sherpa Community। Tantric dances, initiations and "Nen-Seg-Phang-sum" i.e. trampling, burning and throwing (the practice to dispel evil spirits) are performed. Dumje is held at Junbesi monastery every January. The celebration of Dumje festival began in Kyilkhor-Dingma in 1971 , and in Samten-Choeling monastery in 1998. Since 1992, the tantric dance of Guru Tsengye( the eight different aspects of Guru Rimpoche/Padmasambhava) has been performed annually. Its primary objective is to subdue all the evil spirits that harm sentient the demonic forces, hindrances and evil spirits on the one hand and to appease the high gods on the other.

Mani Rimdu is similar to Dumje in that it also involves ritual activities and masked tantric dances. However, in Mani Rimdu, Chenrezig (Avalokiteswara, the Buddha of Compassion) appears in neither a wrathful nor peaceful aspect and so the offering of sacramental cakes (torma) is not required. The devotees recite the six syllable mantra of Chenrezig Om Ma Ne Pad Me Hum for several days, placing mani pills in front of the shrine. Thus the name, Mani Rimdu-Rim means 'pills', whereas dum means 'to accomplish'. Mani Rimdu first spread among Sherpa communities at the beginning of 20th century.Mani Rimdu is observed at Chiwong monastery, atop a hill about three hours walk from Phaplu,. During the rite of Jhabab Thuichen (the coming down from the gods), first the chorten is painted and on the following evening Chho ( worship) is performed at Junbesi village temple. This rite is related to the Buddha's returning on the earth after paying a visit to his mother.Both Mani Rimdu and Dumje are practices of the highest Tantric yoga, which involves direct dealing with Lama ( spiritual teacher), Yidam (personal meditation deity), Khadro (Dakani or female celestial beings who protects those practising the Dharma) , and Chokyong Sungma( the Dharma protectors) . Through this Tantric yoga practice one can accomplish the Dual Accumulations-Accumulation of Merit and Accumulation of Insights. With the achievement of these two one is helped towards attaining Buddhahood by eliminating the Two Obstruction- the Delusive Obstruction to Liberation and the Obstruction to Omniscience.

New Year (Losar) also known as Dawa-thangbu in the Sherpa Language, is celebrated during February; it is the Royal New Year of the Gyalpo Losar। During the festival, the house is cleaned, ritual foods are prepared, and debts are not collected. It is believed that at this time, Guru Rimpoche comes to visit, so the home and its surroundings are cleaned. The rituals followed during this festival are believed to protect the family and the village form evil.
Nyungne is a fast observed in May in Junbesi। Elderly men and women at the monastery observe this rite for three days, to obtain religious merit and forgiveness of sin। During their fast mantras (prayers) are recited and devotees prostate themselves before the altar। The sacred Nyungne rite is totally different from popular festivities and village rites. It is a purely religious observance to promote the people's salvation for their next life.

Dudhkunda Festival is celebrated at the Dudh Kunda Lake in the lap of Mt. Numbur (4627m) to the north of Phaplu. Chho Thudukyong Karmo is its Sherpa name. The lake, which lies in Chaurikhara vdc, and is considered holy by several different ethnic groups of Nepal . To the Sherpas of Solu,it is the homeplace of their god. The lake gets its name Dudh Kunda-literally, - ' Milk Lake '- from its pale, glacier-fed waters. There are other smaller lakes in the vicinity. To the right is the murky lake, Bhairab Kunda. Others include Maha Kunda, which lies between two mountains, and Shri kunda.The Sherpas consider Mt. Numbur as their god, and since Dudh Kunda is below this mountain and receives water from it, the water is sacred as well. In fact, Dudh Kunda is sacred to several different ethnic groups, who celebrate it in various legends and myths. Shivalinga, the creative lingam of the Lord Shiva,stands at one corner of the Lake . Childless Sherpa women visit this lakeside shrine with an empty cradle, in supplication for a child.A fair is held every year from mid August to mid-September। The Sherpas of Solu and other ethnic groups-Tamang, Gurung, Brahmin, Chhetri, Rai, Newar and others - visit the lake. Between1500 and 2,000 devotees from more than 10 districts pay their homage to the Shivalinga beside the lake. Hindus bath in the lake while Sherpas circumambulate it chanting prayers ( Sherpas consider the lake holy, hence they stand aside rather than 'pollute' the water through bathing).Devotees also take the holy water to their homes and use it as 'pure' water in their daily prayers and ceremonies or as a sacred medicine in time of illness.

Sherpa Culture In Nepal

Sherpa CulturePeople of various ethnic groups such as Sherpa, Newar, Rai, Tamang, Kami, Damai,Chhetri, and Brahmin inhabit Solu. The region is rich in cultural festivals, arts and crafts. The Sherpas of Solu are skilled in handicrafts, wood and stone carvings. Monasteries are the most significant fixed cultural assets in the area.Solu has the potential for village tourism। Villages such as Junbesi, Jubhhing, Basa, Lokhim, and Jubu are rich in culture. Junbesi is dominated by Sherpa culture where as rich Rai culture can be observed in other villages. These villages have exotic views of farmlands and promise quality cultural " home-stay" experience. Khaling Rai culture such as " BhumeDance" can provide tourists with some thing new, different and unique to Nepal

Buddhist Monasteries (gompa)

The oldest monastery is the Junbesi(Jung) Monastery, where as probably the most famous are Thupten Chyoling and Chiwong Monasteries। Chiwong, Takshintok monastery and the Takshintok Nunnery are strictly for monks and nuns. The Phungmuche, Junbesi, Jyasa(Chyalsa), and Metok-Pakey monasteries are open to the general public. These run schools that teach monastic traditions. For visitors, the most significant monasteries are Thupten Chyoling , Junbesi, Chiwong, and Jyasa. These are presented below.

Thupten Chyoling Monastery was established by Thusi Rinpoche from Tibet , the Lama Guru of the present Dalai Lama. The monastery is approximately 35 years old and is located an hour's walk north of Junbesi. This is the biggest monastery in Solu and has special significance, as it is the home of 13th reincarnation of Thupten Chyoling Rimpoche.This monastery is said to possess a golden statue of the Lord Buddha. The monastery houses more than 500 monks most of who came from Tibet . Monks and nuns are given education in Traditional Tibetan scripts and continue to practice age-old traditions.

Junbesi Monastery established in 1635 and renovated about 100-120 years ago, is considered to be the oldest monastery in the region. There is a huge statue of "Hopohome" - Lord Buddha, some 5.75metres high. The monastery also has a collection of sacred scriptures, the Kyanjur and Tyangur. Located in the centre of Junbesi village, it serves as an important monastery for the Sherpas of the region.The main festivals observed here are Dumje and Nyungne(see below).

Chiwong Monastery, established in 1925 by Lama Sangye Tenpa, is one of the biggest and the most visited monasteries in Solu. It lies about four kilometres north of Salleri, some three hours' walk from Phaplu. An increasing number of tourists come for the scenic views and especially for the Mani Rimdu festival, held each autumn in the ninth month of the Tibetan calendar.

Chyalsa Monastery, located about an hours' walk from Phaplu, is thought to be a 242 years old. It was established by Lama Pema-Sang-Ngag- Tenzin, who, together with his son Dinchen Ratna Tsewang, saw a holy vision of this magnificent place of solitude encircled by a halo of rainbow. This ideal place for meditation was aptly named Jyasa, which means ' Rainbow Land ' and Samteling which means 'Valley of meditation'. Later, Tsewang was succeded first by his elder son Dinchen Ratna Bhatta, his younger son Kyabdhak KarmaDhondhen and then his grandson Dinchen Gyurmu Dorjee, who all followed the ancient Nyingmapa school of Tibetan Buddhism . The monastery is now headed by Lama Nyima Sangpo. From 1992, Lama Babu, son of late Ngawang Sherpa, started the Chechu Cham and Guru Tsen-gye Dance, at which the eight manifestations of Guru Rimpoche (Padmasambhava) are celebrated be the Lamas each autumn/winter. He also started the Nyingmapa Buddhist School at the monastery, which now teaches about 50-60 Lama Students. Additionally, the monastery has about 35 sister monasteries.

Introduction to How Sherpas Work

If you lay a map of Nepal's roads beside a map of its terrain, you'll notice a stark difference. Nepal's road map looks like a few lonely rivulets cutting through a barren landscape -- no spider web of intersecting road lines snake this country. But a topographical map reveals a completely different and much more dramatic image. The map virtually explodes with the craggy grandeur of the Himalayan mountains.

It is to those highest points of Nepal's geography that the Sherpa people migrated more than 500 years ago from Tibet. Famous for their domestic backdrop of Mount Everest the tallest mountain in the world, Sherpas have developed a fascinating culture and livelihood interwoven with the perilous peaks among which they dwell. Likewise, where the world sees a geographical obstacle to overcome, Sherpas see a life source.

Sherpa literally means "people of the East" because they came from eastern Tibet. In the northeastern corner of Nepal, they settled in the Solu-Khumbu region at the southern base of Mount Everest, near the Dodh Koshi River fed by Himalayan glaciers. Here, they established multiple villages, home to around 25,000 people.

Until the influx of British settlers occurred in neighboring India in the early 20th century, Sherpas remained relatively isolated and unknown to the rest of the world. Then, with the first successful ascent of Mount Everest in 1953 by Edmund Hillary and a Sherpa named Tenzing Norgay, the Sherpa people and their seemingly natural ability to brave the staggering heights were thrown into the international spotlight. Tourists typically characterize them as hardy, friendly mountain guides and assistants who are incredibly strong and physically compact.

Yet, as we'll learn in this article, there's much more to the Sherpa culture than climbing. In fact, summiting Mount Everest is an afterthought for most of them, despite the personal glory some have earned.

But if Sherpa life isn't all about mountaineering, what is it like to live in the shadows of the Himalayas? Read on to discover the many intricacies of the Sherpa culture and the role Mount Everest plays, aside from the tourist draw.

Lay of the Sherpa Land

Hundreds of years ago, Sherpas crossed through the Nangpa La mountain pass to arrive in the southern slopes of Moumt Everest. They first settled in the higher altitudes in the Khumbu valley, between 11,000-foot and 13,000-foot (3,352-meter and 3,962-meter) altitudes.

Gradually, they fanned out toward to the Solu region between 6,500 feet and 10,000 feet (1,981 meters and 3,048 meters). To survive on the mountainous inclines, Sherpas literally carved out terraced fields for farming, transforming the slopes into wide earthen staircases. Stone walls built against the steps support the staggered plots.

Stony ground and scrubby plants like juniper bushes and rhododendron cover the Khumbu area. As you move down to the Solu valley, pine and hemlock trees attest to the more fertile soil.

Although the Solu-Khumbu region lies in sub-tropical latitudes, the steep altitudes make for a chillier climate. While cold, the seasonal temperatures in the populated areas do not plunge into arctic extremes. Winter hovers below 30 degrees Fahrenheit (-1 degree Celsius) with summers reaching upwards of 50 degrees Celsius in lower lands. Most climbers attempt to summit during April and May when the weather is warmest before the annual rain. Then, from June to September, Sherpas endure monsoon season.

Because of threats of deforestation and the growing number of tourists attracted to the area, the Khumbu valley was protected as the Sagarmatha National Park by the government of Nepal in 1976 and designated as a World Heritage Site by the United Nations in 1979. Saragarmatha is the Nepalese name for Mount Everest. Around 3,500 Sherpas live in the park, many of whom are engaged in the mountain-related tourism.

Sagarmatha National Park hosts an array of exotic animals, such as snow leopards, red pandas and musk deer. Other interesting fauna include the Himalayan tahr, which looks like a huge goat with an overgrown beard, and Nepal's national bird, the rainbow-colored Impeyan pheasant.
When it comes to domesticated animals, yaks are the Sherpa's preferred beasts of burden. Yaks are well-suited to the high-altitude life with large hooves that can navigate snowy paths and strong bodies. They also have larger lungs and more red blood cells to allow them to better survive the lower-oxygen levels in high altitudes. On the outside of their bodies, thick layers of shaggy fur protect them from icy temperatures. Yaks also serve as a food source for Sherpas. Yak milk, yak butter and yak meat comprise part of Sherpas' diets. In lower elevations, Sherpas may use zopkios, or male cow-yak crossbreeds, for similar tasks.

Because Sherpas live at the top of the world, they live at much higher altitudes than do most people who live in other parts of the world.

Daily Sherpa Life

Sherpas lead a utilitarian existence, with many surviving through trade and subsistence farming. Wheat and potatoes are the leading crops, and some raise yaks as well. With both farming and herding, Sherpas often move between multiple small stone huts in the highlands and lowlands, depending on the season. They can then trade these goods for other necessities.

As we'll discuss in more detail later, tourism is the most lucrative economic trend for the Sherpas. While a majority of Sherpas do not work with trekking and expedition companies, those specifically in the elevated Khumbu valley have profited the most from it.

One of the most remarkable aspects of Sherpa life is the absence of wheels. Because of the treacherous landscape, almost no wheeled transportation exists in the Solu-Khumbu region, not even wheelbarrows. Instead of roads and automobiles, Sherpas get from place to place on foot paths. That means that whenever they need to transport anything -- such as firewood, produce or building materials -- it goes on their yaks or their backs. Many Sherpas, especially poorer ones, become accustomed to bearing heavy loads from a young age, hauling their families' cargo or working as porters for wealthier people.

Some Sherpas also earn extra money as porters on mountain climbs, sometimes carrying more than 100 pounds (45.3 kilograms) up the trails. Wide mouth baskets with a strap called a trumpline that goes across the forehead contain the cargo. The trumpline takes some of the load weight from the back, transferring it to the neck. Walking sticks also help ease the burden.
The Sherpa's ability to perform such strenuous labor in higher altitudes with less oxygen has been a perplexing phenomenon for scientists. While most visitors to the region would suffer from altitude sickness, or hypoxia, due to lack of oxygen delivered to tissues, Sherpas' bodies are acclimated to it. In fact, some Sherpa have summited Mount Everest without the additional supply of oxygen that is standard issue on most climbs. Although the precise reason why they are better adapted has not been pinned down, studies have revealed that some Sherpas may have slightly more hemoglobin in their blood that transports oxygen to the tissues to fuel metabolism compared with people who live at sea level. Evidence also suggests that Sherpas' bodies absorb oxygen into their blood more efficiently as well.

Sherpas speak a Tibetan dialect rather than the national Nepali language and have no written language. Until the 1960s and the funding, from Edmund Hillary's foundation, little to no formalized education existed in the area. Hillary's Himalayan Fund charity built 30 schools in the Solu-Khumbu region. But today, some schools have fallen into disrepair and suffer from low attendance because most students must trek long distances to get to school.

Health care is also a challenge. Thankfully, Hillary's foundation also funded an airstrip and hospitals in the remote area that have brought modern medicine and dentistry to the villagers. The Kunde Hospital, for example, offers free health care for Sherpas and is staffed by both permanent and volunteer doctors.

Sherpa Women

When women began entering into the climbing scene in the 1970s, some Sherpa families thought it was an affront to the traditional female role. However, a number of Sherpa women have reached the top of Everest and have found success in the industry.
Sherpa women have an important role in daily life, caring for the children and performing a large share of any farming or yak herding the family does. If a woman's husband is a porter or guide, she will take over as head of the household during expeditions.

Sherpa History

Sherpas migrated from the Tibetan province of Kham to the uninhabited Solu-Khumbu region in the northeast corner of Nepal around in the 16th century because of warfare. At that time, there was much more forest and wood for fuel than exists today. That, along with the ability to grow wheat and buckwheat, provided the foundation for the first Sherpa inhabitants.

During that time, Sherpas crossed the Tibetan border to trade crops and yak meat. In 1880, the introduction of the potato to the region revolutionized agriculture, giving Sherpas another staple crop that they rely on even today. But aside from farming, the only other way to make money was as a tax collector.

For that reason, the British colonization of India and the subsequent construction projects it sparked lured many Sherpa men. Darjeeling, across the eastern border of Nepal in India became a popular draw for seasonal employment for Sherpas since it was developing into a resort area for British military and political officials. This British presence would soon kick off the evolution of the Sherpa mountaineering profession.

Everest was confirmed as the highest point in the world in 1865, but it took years of diplomatic negotiations for Westerners to get a crack at conquering it. Following the colonization of India, in the early 20th century, British expeditions to Mount Everest began. But because Nepal was closed off to foreigners until 1949, the climbs were routed through Tibet.

Soon, the Nepalese Sherpas who worked in Darjeeling became the desired guides and porters on the treks. Most credit the Englishman Alexander Kellas as the first person to advertise the Sherpas' superiority on Everest. Kellas reported that they were not only physically strong and nimble on the trails but also possessed a friendly demeanor and cheerful attitude.

The opening of Nepal's borders in 1949 and the successful climb of New Zealander Edmund Hillary and Sherpa Tenzing Norgay in 1953 ignited a tourist rush into the Solu-Khumbu region. The Chinese takeover of Tibet in 1950 also effectively cut off trade with Tibet, turning more Sherpas' focus to the economic prospects of mountaineering.

In 1996, the ripple effect of the Maoist insurrection in western Nepal led by Comrade Prachanda and an army of poor, rural farmers affected Sherpas not so much because of a direct threat, but negative publicity. Maoists follow a strand of Marxism developed by the Chinese Communist leader, Mao Zedong. Although some rebels did appear in the Khumbu valley, by and large, the majority of the violence was restricted to the other side of the country. Nevertheless, images of Nepalese soldiers patrolling the Sagarmatha National Park resulted in a drop in tourism in the early 2000s. The 9/11 attacks in the United States also put a damper on international tourism.

As you can see throughout the Sherpa history, the mountains have constantly played an integral role. Read on for a closer look at the Sherpas' relationship with Mount Everest and how the mountaineering profession has impacted them as a people.

The Himalayas: Home of the Yeti

According to popular mythology, the Himalayas, particularly Mount Everest, is the home of the yeti, also known as the abominable snowman. Locals and tourists alike have reported sightings of the tall, hairy creature, although its existence has never been confirmed. Even Edmund Hillary witnessed abnormally large footprints on his way to Everest's summit and returned in 1960 to unsuccessfully search for the cold-weather creature. Some suspect that the footprints were made by other large animals and expanded in melting snow. But whatever the case, the mystery of the yeti is far from thawed out.

sherpa

According to linguists, the word sherpa means easterner, and this word comes from the Tibetan language. The ancestral place of these famous mountaineers is the northern side of the Solukhumbu district. The traditional habitat of the Sherpas also lies in the valley between the Dudh Koshi and Sun Koshi rivers. The Sherpa language and script are derived from Tibetan. Sherpas are Buddhist. Lhosar is their major festival. They cremate their dead. They greet their guests with khada scarfs. Chhewa is performed for the dead. Tourism, trade and farming are the major occupations of the Sherpas. According to Census 2001, their population is 110,358.
The Sherpas are the original inhabitants of the northern region of Solukhumbu situated in the lap of the highest mountain in the world, Mount Everest. They are not like the wholly Tibetan-speaking Lhaba and Dolpo, but are an indigenous people influenced by old Tibetan language and Tibetan culture (Lama, BS2052). In Tibetan language, ‘Shyar’ means east and ‘ba’ means inhabitants, thus Shyarba means easterners. The Sherpa is a modified version of Shyarba. Sherpa are the descendants of Kham (Lama, 1999).
The Sherpas inhabit the districts of Solukhumbu, Dolakha, Sindhupalchok, Rasuwa and eastern Taplejung of Nepal. Nowadays, they have also settled in Kathmandu in considerable number. In addition, there are also Sherpas in Bhutan, India and Tibet. However, the largest concentration of Sherpas is found in Nepal and in Nepal in Solukhumbu itself. The population of Sherpas, according to the census of 2001, is 110,358. However, Thumten Lama, a Sherpa himself, in his book, Sherpa ra Solukhumbu, published in 1999, has given the population of Sherpas as 155,000. He has given the total population of Sherpa residing in various parts of the world as 250,000 (Lama, 1999:8).
Although the language of Sherpa is based on the Tibetan language belonging to the Tibeto-Burman language family, it is, as is Hindi from Nepali, slightly different from the Tibetan language. It resembles the Tibetan language only by 10 per cent. The script of Sherpas, is Sambhoti script, which is a Tibetan script (Sherpa, 1999).
Although the culture of Sherpa from birth to death, their lifestyle, dress resemble those of the Tibetans, there are some differences. The Sherpas consider themselves as having their own distinct culture, different from the Tibetans. The Sherpas at the birth of a child inform the lama and the lama looks up the auspicious occasion. The name giving ceremony of the child occurs within five to eleven days of birth. There are among Sherpa various types of marriage. Marriages undertaken after asking for the hand of the bride follow four types of rituals known as Tichhyang, Demchhyang, Pechhyang and Ganekutab (Sharma, BS2052:130). The Sherpas also practised polyandry in the past (Bista, 1996:171), but it is not in practice today. After the death of a person, the lama recites the sacred text and designates the auspicious occasion for cremation, and the Sherpas cremate or bury the dead as per the instructions of the lama. The ceremonies related to death are over within forty-nine days.
As Sherpas reside at high attitudes, their yearly lifecycle comprises three different places of settlement. The main village, village for the winter and village for the summer are the three shifting settlements of the Sherpa (Von Furer-Haimendorf, 1998). The Sherpas are famous for their own special type of transhumance. The houses of Sherpa are two storied with roofs of wood or stone. The Sherpas live on the second floor of the house. Their dress is similar to Tibetans. The main festival of Sherpa is Lhosar, Sherpas make merry and enjoy themselves to the fullest during festivals.
Although divided into various thar or groups, the Sherpas do not have any concept of high and low among themselves. The major seven groups are Thimmi, Lama, Chawa and others. These groups have been formed based on exogamy. For children born of marriage between a Sherpa and a non-Sherpa, however, there are different groups or lineage. The monastery and the lama play a central role in the social life of Sherpas. The second son has to usually go and live in a monastery. The Sherpas follow the Buddhist religion and the centre of religious activities is the monastery. There are three types of monasteries: village monastery, Dukda monastery and Seta monastery. The lamas are also of two types: Ngagpa (those versed in Tantrism and married) and Dulwa (unmarried) (Kunwar, 1989:204-213). The Sherpas are also animists and worship the mountains, lakes and forests as the abode of gods, goddesses or souls and spirits (ibid:248).
The major traditional activity of Sherpas is animal husbandry. They also grow crops like potato. However, the thriving profession of today is tourism, trekking and mountaineering. Trade and business are also the traditional activities of Sherpa. Tourism has brought about a radical change in the life of Sherpas. Education has also had impact on their cultural life. Nonetheless, despite all this, their traditional lifestyle, occupation and culture have become stronger over time (Fisher, 1990:163-177).