Solukhumbu Sherpa News Nepal

Facts About Everest

2010-05-11T02:18:00.001-07:00

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

Dachhiri Sherpa of Nepal

2010-03-03T09:08:00.001-08:00

Nepal sherpa

2009-12-01T01:36:00.000-08:00

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.

A Glimpse of the Sherpa world record holders and breakers:

2009-04-24T15:55:00.000-07:00

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.

Everest Marathon,

2009-04-18T18:20:00.000-07:00

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.

Who know About Nepal

2009-01-31T23:47:00.000-08:00

Welcome to your Reliable Business Partner in the Nepal

2009-01-24T04:59:00.000-08:00

Solu - an Introduction

2009-01-18T20:17:00.000-08:00

Solu from part of the Solu - Khumbu District which lies in the eastern Development Region of Nepal. The total area of this district is 339,776ha. Of this approximately 10% is agricultural land 15% is grassland, 31% is covered by forest while the remaining 44% is covered by snow steep hills and mountains. Only 44% of the total agricultural land is under cultivation the Solu - Khumbu district is culturally and geographically divided into three distinct zones: Khumbu, Pharak and Solu Khumbu is Synonymous With the area demarcated as the Sagarmatha national park, which encompasses the southern most slopes of the world's highest mountain Mt. Everest south of Khumbu to Jubhing or Manidingma (along the Dudhkosi river) is Pharak the remainder of the district is referred to us solu. It's this area that Solu-Khumbu District administrative head quarters are located at Salleri in Solu. Here only finds government offices, banks, a police, post office, telephones, hotels, lodges, restaurants and many other retail out lets.

Solu- Climet :

Solu is wet and humid during the monsoon June - September and dry and cold during winter November - February snow usually falls on the higher ground during winter. Although tourism opportunites are available year round, spring and autumn are generally considered to be the best season.

आफन्तको स्वर ठ्याक्कै चिन्छन कागहरु

2009-01-16T21:31:00.000-08:00

तपाई अमेरिका बस्नुस कि जापान । जतिसुकै टाढाबाटपनि फोनमा आमा बोलेको ठ्याक्कै चिन्नुहुन्न त ? काग हरुलेपनि त्यस्तै गरेर आफन्तहरुको बोली चिन्ने रहेछन । गत वर्ष गरिएको एक अध्ययनबाट यो पत्ता लागेको हो । बैज्ञानिक अध्यनबाट के पत्ता लागेको छ भने कागहरुको स्वर सात खाले हुने रहेछन । तिनमा एकदम मन्द खालको भिन्नता मात्रै हुने गर्छ । त्यस्तो भिन्नता हरेक कागको स्वरमा हुने गर्छ । कागहरुले त्यहि भिन्नताका आधारमा एक अर्कोलाई चिन्ने रहेछन । अध्ययनबाट केपनि पत्ता लाग्यो भने पोथी कागहरुको आवाज भालेहरुको भन्दा उच्च हुने गर्छ ।

यो अध्ययन अमेरिकाको क्लालिफोर्निया बिश्वबिद्दालयकी जेसिका योर्न्जिस्कीले अमेरिकी कागहरुमा गरेर पत्तालगाएकि हुन । कागहरुमा पाईने यो क्षमता किन महत्वपूर्ण हुन्छ भने कागहरुले आफ्नो परिवरसँग सम्पर्कमा रहनकालागि जिवनकालभरि प्रयोग गर्छन । धेरै काग आफ्नै छरछिमेकमा प्रजनन गर्छन । एक अर्काको नजिक नजिकै गुँड बनाएर बचेर हुर्काउँछन । त्यसैले तिनले एक अर्काको स्वर चिन्दछन । तर तिनले ठ्याक्कै त्यसो गर्छन भन्ने चाहिँ पत्तालगाउन नसकिएको बताएकाछन लगातार १८ वर्षसम्म कागहरुको पारिवारिक जिवन अध्ययन गरेका कोर्नेल ल्याब ओर्निथोलोजीका अनुसन्धानदाता क्याभिन म्याक गोवनले ।
कसरि गरियो त यस्तो अध्ययन ? योर्जिन्स्कीले कागको नजिक पुग्दाको बेलाका करिब एक हजार संकेत स्वरहरुलाई टेपमा भरेकि थिईन । त्यसमा पाँच भिन्न परिवारका १५ वटा कागको आवाज लिईएको थियो । लामो समयसम्म अध्ययन गर्नको लागि ति कागलाई समातेर खुट्टामा चिन्ह लगाइएको थियो । कुन आवाज कसको र कुन परिवारको हो भनेर छुट्ट्याउनकालागि त्यसो गरिएको हो । त्यसपछि दुई दर्जन भन्दा बढि आवाजलाई स्वर ब्यञ्जनाको बिधी अनुसार मापन गरेकीथि ईन उनले । आवाजलाई सुक्ष्म विश्लेषण गर्ने उपकरणको माध्यमले ति स्वर कति समयमा कति पटक निकाल्छन, कति अवधिसम्म, कति समय खालिरहन्छ र त्यस्तो आवाज निकाल्न कति शक्ति खर्च हुन्छ भन्ने विश्लेषणपनि गरिएको थियो ।

Solu sherpa News

2009-01-06T19:53:00.000-08:00

शिक्षक शिक्षिका सम्मानित

2009-01-06T19:37:00.000-08:00

राष्ट्रिय शिक्षा दिवस २०६५ को अवसरमा सोलुखुम्बु, ओखलढुंगा र खोटाङ जिल्लावाट चार चार जना शिक्षक शिक्षिका सरकारवाट पुरस्कृत हुनुभएको छ । पुरस्कृत हुने शिक्षक शिक्षिकाहरुमा सोलुखुम्बुवाट जीवन ज्योति मावि नेलेका प्रभुराम बस्नेत, खुम्जङु माविका पद्म राजभण्डारी, सिंहकाली माबि तिङलाका सीता खड्का र हिमालय माबी नाम्चेका कुमार विक हुनुहुन्छ ।

यसै गरी ओखलढुंगा जिल्लावाट टंकहरी बराल, मोहनराम गुरुङ, ज्ञानबहादुर कटुवाल र रीता परियार पुरस्कृत हुनुभएको छ । खोटाङ जिल्लावाट डिल्लीकुमार राई, टंकनाथ दहाल, काजी प्रसाद खतिवडा र जानुका राई पुरस्कृत हुनुभएको छ ।

दिवसकै अवसरमा शिक्षा मन्त्रालय तथा अन्तर्गतका निकाय तर्फवाट सोलुखुम्बु, ओखलढुंगा र खोटाङ जिल्ला शिक्षा कार्यालयमा कार्यरत कृष्ण पौडेल, बालकुमार खतिवडा र नयवण राई पुरस्कृत हुनुभएको छ ।

कार्यालय प्रमुखहरु मानसिकता जनतामुखी बनì

2009-01-06T19:32:00.001-08:00

२२ पुस, सोलुखुम्बुका प्रमुख जिल्ला अधिकारी प्रदिपराज कणेलले कार्यालय प्रमुखहरुले आफ्नो मानसिकतालाई जनतामुखी बनाउनु पर्ने बताउनुभएको छ । जिल्ला पशु सेवा कार्यालय सोलुखुम्बुले आज आयोजना गरेको योजना तर्जुमा गोष्ठीमा प्रमुख अतिथीको आसनवाट बोल्नुहुँदै वहाले सो कुरा बताउनुभएको हो ।

प्रजिअ कणेलले जनतामुखी सोच सबैमा हुन नसकेका कारण परिवर्तन हुन नसकेको बताउँनुहुँदै कृषि र पशु कार्यालय एउटै छाता अर्न्तर्गत भएकोले संयुक्त रुपमा जाँदा रकम बच्ने बताउनुभयो ।

थोरै मात्र रकम बचाउन सकिए पनि जनतालाई फाइदा हुने र अरु नयाँ काम गर्न सकिने प्रमुख जिल्ला अधिकारी कणेलको भनाई छ । गोष्ठीमा जिल्ला पशु सेवा कार्यालय सोलुखुम्बुका मेघराज ढकालले कार्यपत्र प्रस्तुत गर्नुभएको थियो ।

यस्तै योङ स्टार क्लवका अध्यक्ष बुद्धिनारायण श्रेष्ठले कार्य पत्रमा थुप्रै कुरा छुटेको टिप्पणी गर्नुभयो । वहाले सोलुखुम्बुमा प्रशस्त मात्रामा दुध उत्पादन हुने भए पनि पाउडर दुधको प्रयोग अत्याधिक हुँदा पशुपालकहरु मारमा परेको बताउनुभयो । श्रेष्ठले स्वस्थ मासुका बिषयमा पनि ध्यान दिन कार्यालय पक्षलाई आग्रह गर्नुभयो ।

सोलुखुम्बु जिल्लाका विभिन्न कार्यालयका प्रमुख तथा अन्य गरी २५ जना भन्दा बढिको सहभागिता रहेको गोष्ठीका सभापति स्थानीय विकास अधिकारी महेन्द्रलाल श्रेष्ठले माथीवाट लादिएको कार्यक्रम अहिलेसम्म लागू भईरहँदा योजनाहरु असफल भएको बताउनुभयो । गोष्ठीमा दुग्ध पदार्थ विविधीकरण तालिम नेचामा सञ्चालन गर्ने बिषयमा समेत छलफल भएको थियो ।

यसै बीच आगामी फागुण महिनामा प्रमुख जिल्ला अधिकारी, स्थानीय विकास अधिकारी, पशु विकास अधिकृत लगायतको टोलीले सोलुखुम्बुको तिङला, सल्यान, नेचा बेतघारी, नेचाबतासे गाविसको भ्रमण गर्ने भएकोे छ । प्रमुख जिल्ला अधिकारी लगायतको एक टोलीले यहि शनिबार सल्लेरी ७ मा रहेको बधशालाको निरिक्षण गर्ने कार्यक्रम समेत तय गरिएको छ ।

रिड नेपालको शिक्षक तालिम सम्पन्न

2009-01-06T19:31:00.001-08:00

२२ पुस, रिड नेपालको आयोजनामा सोलुखुम्बुको सोताङको विरेन्द्रोद्धय उच्च माविमा सञ्चालित १० दिने प्राथमिक शिक्षक तालिम आज सम्पन्न भएको छ । विद्यालयमा आज एक कार्यक्रमको आयोजना गरि तालिम समापन गरिएको हो ।

समापन कार्यक्रममा रिड नेपालका तालिम प्रशिक्षक मदन खनालले तालिम सफल रुपमा सम्पन्न भएकोमा सबै सहभागीलाई धन्यवाद दिँदै तालिममा सिकेका कुराहरुलाई व्यवहारमा लागू गर्न आग्रह गर्नुभयो । कार्यक्रममा सहभागीहरुले तालिम प्रशिक्षकहरुका लागि विदाई गीत प्रस्तुत गर्दै नृत्य समेत पर््रदर्शन गरेका थिए ।

समापन कार्यक्रममा विरेन्द्रोद्धय उच्च मावि सोताङका प्रधानाध्यापक रामबाबु रेग्मी, विद्यालय व्यवस्थापन समिति अध्यक्ष वीरबहादुर र्राई, नरेन्द्र बस्नेत र गोल्डेन र्राईले पनि बोल्नु भएको थियो । पुस १३ गतेदेखि शुरु भएको तालिममा सोलुखुम्बुको सोताङ, बुङ, छेस्काम र गुदेल गाविसका प्राथमिक तहका १३१ जना शिक्षक शिक्षिकाहरु सहभागी भएका थिए ।

तालिममा रिड नेपालका मदन खनाल, भिम बोगटी, सेरप शर्ेपा, चंख ठोक्कर, जगदिश लेखक, रामेश्वर राणामगर, चेत मगर, रामेश्वर प्रधान, केशरी र्राई, सुरेश आले र गोबिन्द बस्नेतले सहजिकरण गर्नुभएको जानकारी सोताङवाट हाम्रा सम्वाददाता झम्मकबाबु बस्नेतले दिनुभएको छ ।

जिविसमा सुशासन इकाइ गठन

2009-01-06T19:29:00.000-08:00

२२ पुस, जिल्ला विकास समितिको कार्यालय सोलुुखुम्बुले स्थानिय विकास अधिकारी महेन्द्र लाल श्रेष्ठको संयोजकत्वमा ११ सदस्यीय सुशासन इकाईको गठन गरिएको छ । कार्यालयबाट छिटो, छरितो, र्सवसुलभ र कानुन सम्मत सेवा प्रदान गरी र्सवसाधारणलाई सुशासनको प्रत्याभुति दिलाउनका लागि कार्यालय अर्न्तर्गत रहेका विभिन्न कार्यालयमा कार्यरत कर्मचारीको उपस्थितिम सो इकाइको गठन गरिएको हो ।

नवगठित सुशासन इकाईको संयोजकमा स्थानिय विकास अधिकारी महेन्द्रलाल श्रेष्ठ, जिल्ला इन्जिनियर प्रदीप बहादुर सिँ यादव सदस्य हुनुहुन्छ, । इकाईका अन्य सदस्यहरुमा योजना अनुगमन तथा प्रशासकीय अधिकृत भवनाथ खतिवडा, इन्जिनियर प्रमोद पूडासैनी, इन्जिनियर सौरब पराजुली,र कार्यकारी सचिव युवराज पोखं्र्र्रेल हुनुूहुन्छ, ।

त्यसैगरी लेखापाल नारायण प्रसाद लम्साल, लेखापाल उत्तमराज अमात्य, लेखापाल तर्ीथराज कट्टेल, नायब सुब्ब्ा राम कुमार खड्का र खरीदार लगन बहादुर श्रेष्ठ पनि सुशासन इकाईको सदस्यमा हुनुहुन्छ ।

यही पुष ३ गते हरेक कार्यालयमा कार्यालय प्रमुख संयोजक रहने गरी एक शुसासन इकाईको गठन गर्न जिल्ला स्तरिय कार्यालय प्रमुखहरुको बैठकमा कार्यालय प्रमुखहरुले सहमति जनाएका थिए । सहमति पश्चात कार्यालयमा सुशासन इकाई गर्ने जिल्ला विकास समितिको कार्यालय नै पहिलो हो ।

सल्लेरीमा डब्लु डब्लु एफको कार्यालय उद्घ

2009-01-06T19:26:00.000-08:00

२१ पुस, जल तथा शक्ति आयोगका सचिवालय सचिव किशोर थापाले नेपाल सरकारद्धारा पारित राष्ट्रिय जल योजना २०६२ को प्राथमिकता अनुरुप एकीकृत नदीक्षेत्र व्यवस्थापनको अवधारणालाई कार्यान्वयन गर्न कोशी नदी वेशीन व्यवस्थापन नमुना आयोजनाको रुपमा शुरु गरेको बताउनुभएको छ ।। हिजो कोशी नदी वेसिन व्यबस्थापन कार्यक्रम अर्न्तर्गत दुधकोशी उपवेसीन आयोजनाको फिल्ड कार्यालय उद्घाटन गर्ने क्रममा सचिव थापाले सो कुरा बताउनुभएको हो ।

वहँाले नेपाल सरकार जलतथा शक्ति आयोगको सचिवालयले डब्लु डब्लु एफ नेपालको सहयोगमा जलश्रोतको दीगो तथा एकीकृत विकासको उद्देश्य राखी कोशी नदी वेशीन व्यवस्थापन नमुना आयोजनाको रुपमा शुरु गरेको बताउनुभयो ।

सोही कार्यक्रममा डब्लु डब्लु एफ नेपालका राष्ट्रिय प्रतिनिधी अनिल मानन्धरले यस आयोजनाको मूख्य उद्देश्य कोशी नदी क्षेत्रको जलश्रोत तथा अन्य सम्बन्धित श्रोतहरुको उचित उपयोग गरी त्यस नदी क्षेत्रमा रहेको जनताको उत्थान गर्नु रहेको बताउनुभयो । जलश्रोतको उपयोगिताको बारेमा चर्चा गर्नुहुदै प्रतिनिधी मानन्धरले कोशी नदी क्षेत्रको जनतामा पनि विशेष गरी गरीब जनताहरुको आर्थिक तथा सामाजिक उत्थान गर्नुका साथै वातावरणीय सन्तुलन कायम राख्नु आयोजनाको उद्देश्य रहेको बताउनुभयो ।

त्यसैगरी सोलुखुम्बुका प्रमुख जिल्ला अधिकारी प्रदीप राज कणेलले जिल्लाका विभिन्न भागमा कोशी नदी क्षेत्र जस्ता धेरै अनुपम स्थलहरु भएको र पर्यावरणीय हिसाबले अति नै संवेदनशील स्थानहरु भएको बताउनुभयो । वहाँले यस्ता स्थलहरुको सबै जना मिलेर संरक्षण र सर्ंवर्द्धन गर्नुपर्नेमा समेत जोड दिनुभयो ।

सोलुखुम्बुको सदरमुकाम सल्लेरी ५ स्थित सो कार्यालयको हिजै मात्र विधिवत रुपमा उद्घाटन गरिएको हो । कार्यालयले गएको बैशाख २० गते देखि कार्यालय स्थापना गरी विभिन्न कार्यक्रमहरु अगाडि बढाउदै आएको थियो ।

प्रेस माथीको आक्रमणको भर्त्सना

2009-01-06T19:25:00.000-08:00

१३ पुस, २०६५/नेपाल पत्रकार महासंघ तदर्थ समिती सोलुखुम्बुले पछिल्लो समयमा श्रृङखलाबद्ध रुपमा भईरहेको प्रेशमाथीको आक्रमणको भर्त्सना गरेको छ ।

समितीको आज बसेको बैठकले हिमाल मिडिया माथीको आक्रमण र कान्तिपुर पव्लिकेसनको क्षेत्रिय कार्यालय बिराटनगरलाई कव्जामा लिनु लगाएतका घटनालाई प्रेशमाथीको ठाडो हस्तक्षेप भएको ठहर गर्दै घटनाको भर्त्सना गरेको हो । बैठकले हिमाल मिडियामा भएको आक्रमणको बिरोध कार्यक्रममा प्रहरीको लाठिचार्जबाट र्घाईते हुनुभएका नेपाल पत्रकार महासंघ केन्द्रिय समितिका सचिव रामजी दाहालको श्रि्र स्वास्थ्य लाभको कामना समेत गरेको छ ।

बैठकले २०६४ साल मंसिर १५ गते भएको पत्रकार भेलाले छानिएका सह-संयोजक पुष्पकुमार श्रेष्ठ र सदस्य प्रशान एलुङ्ग नेपाल बाहिर रहनुभएकोले रिक्त पदहरुमा नयाँ जिम्मेवारी समेत तोकेको छ ।

राष्ट्रिय उर्जा संकट घोषणा, दैनिक लोडसेडिङको अवधि सोमबारदेखि १२ र फागुनदेखि १६ घण्टा

2008-12-28T21:46:00.000-08:00

काठमाडौं। सरकारले दैनिक १२ घण्टाभन्दा बढी लोडसेडिङ गर्नु पर्ने अवस्था सिर्जना भएको भन्दै राष्ट्रिय उर्जा संकट घोषणा गरेको छ। विश्वमा नै पहिलो पटक घोषणा गरिएको संकटका कारण सरकारले वैशाखदेखि सरकारी कामकाज साताको ६ दिनबाट घटाएर ५ दिन कायम गरेको छ। बुधबार बसेको मन्त्रिपरिषदको बैठकबाट पारित गरेको राष्ट्रिय विद्युत संकट निरुपण कार्यायोजनाको विहिबार राजधानीमा सार्वजनिक गर्दै जलस्रोत मन्त्री विष्णु पौडेलल विद्यूत संकलकालको घोषणा गरेका हुन। सरकारले आगामी फागुनबाट दैनिक १६ घण्टासम्म लोडसेडिङ हुने बताएको छ। पत्रकार सम्मेलनमा मन्त्री पौडेलले हाल विद्युत माग दैनिक १ करोड ८ लाख रहे पनि आफूति भने ७० लाख युनिट मात्र भएका जनकारी दिनुभयो। हाल दैनिक १० घण्टा लोडसेडिङको मार खेपिरहेका जनताले सोमबारदेखि दैनिक १२ घण्टा र फागुनदेखि १६ घण्टा लोडसेडिङ झेल्नु पर्ने भएको छ। साथै विद्युत चोरी ज्यादा हुने इलाकाहरुमा भने थप दुई घण्टा लोडसेडिङ हुनेछ। सम्मेलनमा मन्त्री पौडेलले चोरी हुने इलाका भने खुलाएनन्। विद्युत प्राधिकरणले नदीहरु र कुलेखानीमा पानीको सतह घट्दै गएको, इन्डियाबाट अझै विद्युत आपूर्ती गर्न नसकिएको भनेर लोडसेडिङको कारण देखाएको छ। गत वर्ष जलस्रोत मन्त्रालयले विद्युत समस्या न्यूनिकरणका लागि गठन गरेको कार्यदलले दिएको सुझाव दिएको थियो। यसैबीच सरकारले विद्युत संकट टार्नका लागि ३५ बुँदे विद्युत संकट निरुपणका लागि कार्ययोजना समेत सार्वजनिक गरेको छ। २५ वटा तत्कालीन, ३ वटा अल्पकालीन र ७ वटा दिर्घकालीन योजना समावेश गरेको छ। सरकारले विद्युत संकटकाल घोषणा गरेपछि विद्युत आयोजना निर्माणमा बाधक सबै कानुनहरु निलम्बीत हुनेछन्। सरकारले भने विद्युत संकट टार्न यो भन्दा अर्को विकल्प नभएको बताएको छ। यसैलाई आधार बनाएर सरकारले २०६८ साल चैत्रभित्र निर्माणमा जाने ५० मेगावाटसम्मका जलविद्युत आयोजना जुन आयोजना निकुञ्ज र आरक्ष क्षेत्रमा पर्दैनन् लाई वन मन्त्रालयको सहमति लिनुनपर्ने र प्रारम्भिक वातावरणीय परिक्षण गराए हुने भएको छ। सरकारले नगरहरुमा राखिएका होडिङ बोर्डहरुको विद्युत आपूर्ति बन्द गर्ने पनि निर्णय गरेको छ। सरकारले तत्कालीन कार्ययोजनामा दुहवी कटैया प्रसारण लाइन फागुनसम्ममा मर्मत गर्ने र त्यसबाट थप ४० मेगावाट आयात पनि गर्ने, पुस १७ देखि टनकपुरबाट थप २० मेगावाट विद्युत आयात गर्ने र तत्काल थर्मल प्लान्टबाट २०० मेगावाट उत्पादनमा जाने निर्णय पनि गरेको छ।

सौराहा हात्ती महोत्सवअन्तर्गत दौडको फाइनलमा प्रतिस्पर्धा गर्दै दुई हात्ती। फुड फेस्टिबल भने आज सोमबारदेखि सुरु भएको छ।

2008-12-28T21:36:00.000-08:00

त्रिभुवन अन्तर्राष्ट्रिय विमानस्थलको गेटमा बम विस्फोट, एक महिला घाइते

2008-12-27T01:58:00.000-08:00

१२-पुस-२०६५,शनिवार
काठमाडौं। त्रिभुवन अन्तर्राष्ट्रिय विमानस्थलको गेटनजिकै आज बिहान बम विष्फोट भएको छ। आज बिहान सवा १० बजेतिर भएको विष्फोटबाट सुस्मी श्रेष्ठ नामकी एक महिला घाइते भएकी प्रहरीले जनाएको छ। उहाँको बायाँ कुममा सामान्य चोट लागेको र काठमाडौं मेडिकल कलेजमा उपचारपछि घर फर्किसकेको प्रहरीले बताएको छ। निलो भ्यानमा आएका दुईजनाले बम छोडेर गएलगत्तै बम विष्फोट भएको र विष्फोटबाट विमानस्थलको स्वर्णद्वारअगाडिको बुद्ध एअरको कार्यालयमा सामान्य क्षति पुगेको छ। विस्फोटको जिम्मा रणवीर सेना नामको समूहले लिएको छ। अहिले घटनास्थलवरपर व्यापक मात्रामा प्रहरी परिचालन गरिएको छ। घटनास्थल सामान्य बनिसके पनि विमानस्थल प्रवेशमा कडाइ गरिएको छ। घटनामा संलग्न भएको हुनसक्ने आशंकामा दुईजनालाई पक्राउ गरेको गौशाला प्रहरी कार्यालयले जनाएको छ।

विदेशीद्वारा देश 'टुक्य्राउने' बहस

2008-12-27T01:55:00.000-08:00

आन्तरिक खिचातानी, किचलो र अस्वस्थ राजनीतिक प्रतिस्पर्धाका कारण संविधान निर्माणमा स्वदेशी नेताहरूले चासै दिन नसकिरहेका बेला विदेशीहरू त्यसमा पनि युरोपेली मुलुकले नेपालको संघीय स्वरूपबारे चासो दिएको छ। जर्मनीको आर्थिक लगानीमा नेपालका वरिष्ठ न्यायाधीशहरू र कानुनविद्हरूका बीच यसबारे चार दिनसम्म छलफल चलाइएको हो। जर्मनी परराष्ट्र मन्त्रालयले आफ्नो सहयोग संस्था जिटिजेड र यसले इन्टरनेसनल कमिसन अफ जुरिस्टलाई उपलब्ध गराएको रकम खर्च गरी सम्पन्न छलफलमा आमन्त्रित भारतीय अधिकारीहरूले नेपालमा संघीयता अनुपयुक्त भएको विचार व्यक्त गरेका थिए। 'तपाईंहरूको देशमा संघीयता उपयुक्त छैन, तर राजनीति अघि बढिसकेको छ त्यसैले थोरै मात्र राज्य बनाउनेतिर ध्यान जानुपर्छ,' उनीहरूको सुझाव थियो। मंसिर २७ र २८ गते न्यायाधीशहरूका लागि र २९ र ३० गते कानुनविद्हरूका लागि बूढानीलकण्ठको पार्क भिलेज होटलमा आयोजित छलफल कार्यक्रममा भारतका भूतपूर्व गृहसचिव तथा हाल राज्य तथा केन्द्र सरकारका बीच समन्वयसम्बन्धी आयोगका पदाधिकारी धीरेन्द्र सिंह एवं सो आयोगका अर्का सदस्य एवं कानुनविद् प्राध्यापक माधव मेनन्ले नेपाललाई संघीय संरचनामा लैजाँदा तीनदेखि बढीमा पाँचवटा राज्य मात्र बनाउन सुझाव दिएका थिए। नेपाललाई आठ सयवटा जिल्लामा बाँडिनेबारे हल्ला सुनेको बताउँदै सिंहले समयमा भनेका थिए, 'यो थाम्नै नसकिने आश्चर्यजनक कुरा हो, त्यस्तो संघीय संरचनामा गए राज्यले थेग्नै सक्दैन।' स्मरण रहोस्, माओवादी नेता एवं राज्य पुनर्संरचनामन्त्री गोपाल खम्बुले त्यस्तो प्रस्ताव सार्वजनिक गरिसकेका छन्। न्यायाधीशहरूको छलफलमा न्यायपालिकाको संघीय अवधारणाबारे बढी छलफल भएको थियो भने कानुनविद्हरूको कार्यक्रममा भारतीय अधिकारीहरू बढी खुलेका थिए। उनीहरूले भारतसमेत संघीयताको अवधारणामा नगएको दाबी गरेका थिए, 'भारतको संविधानको धारा १ मा युनियन अफ गभर्मेन्ट मात्र भनिएको छ, फेडरालिज्म भनिएको छैन।' संसारमा छरिएर रहेका देशलाई एक बनाउनका लागि मात्र संघीयताको उपयोग गरिएको उदाहरण पेस गर्दै उनीहरूले एउटा देशलाई टुक्रा पार्न संघीयता उपयोग गर्न नहुने तर्क राखेका थिए। 'एउटा देशलाई अलग बनाउन संघीयता उपयोग भएको छैन, त्यसैले यो पार्टबारे पनि सैद्धान्तिक रूपमा विचार गर्नुहोस्,' उनीहरूको आग्रह थियो। नेपाल संघीयतामा गएको अवस्थामा पनि न्यायपालिकाको तहमा परिवर्तन नगर्न कानुनविद् मेनन्ले सल्लाह दिएका थिए। नेपालमा तीन तहका अदालत छन्, यिनैमध्ये पुनरावेदन तहलाई राज्यस्तरको अदालत बनाउनु उपयुक्त हुने सुझाव उनको थियो। यसबारे ग्रुप विभाजन नै गराएर न्यायाधीशहरूबीच छलफल गराइएको र हरेक ग्रुपबाट लिखित सुझाव माग गरिएको थियो। एउटा प्रान्तमा नै तीन तहका अदालत बनाउँदा जनताका लागि न्याय खर्चिलो हुने तर्क मेनन्ले राखेका थिए। पूर्वगृहसचिव सिंहले चाहिँ राज्यहरूलाई बढी अधिकार दिँदा र आपसी समन्वय हुन नसक्दा कठिनाइ भोग्नुपर्ने उदाहरण दिएका थिए। मुम्बई आक्रमणमा राज्यस्तरको मात्र संरचनाले काम गर्न नसकेकाले यतिबेला केन्द्र सरकारले हस्तक्षेप गरी आफ्नातर्फबाट सयौं जासुस खटाउनुपरेको अनुभव उनले सुनाए। नेपाल त्यसै पनि सानो देश छ यसलाई पनि संघमा लैजाँदा निकै सानो हुन्छ, त्यसैले हाल प्रमुख जिल्ला अधिकारीले उपभोग गरेजति मात्र अधिकार संघलाई दिएर बाँकी अधिकार केन्द्रले नै राख्नुपर्ने उनको सुझाव थियो। 'यतिसम्म अधिकार सीमित गरे नेपालमा संघीयता टिक्न सक्ला नत्र गाह्रो छ,' उनले भने। भारतीय अधिकारीहरूले जतिवटा राज्य बनाए पनि भाषा एउटै राख्न सुझाव दिएका थिए। भाषाका कारण काम हुन नसकेको आफ्नै अनुभव सुनाउँदै सिंहले भने, 'म गृहसचिव हुँदा पाँचवटा राज्यका बीच एकापसमा समस्या आइलाग्यो। प्रधानमन्त्रीले ती राज्यका मुख्यमन्त्रीहरू सहभागी एउटा सेमिनारमा सहभागी भई समस्या पहिचान गर्न आह्राए। उनीहरूले त्यहाँ आ–आफ्नो भाषामा बोले, मैले कसैको पनि कुरा राम्रोसँग बुझ्न सकिनँ र समस्याको समाधान भाषिक कारणले निकाल्न नसकेको कुरा प्रमलाई भनेँ।' केन्द्र र राज्यले कुन–कुन विषयमा डिल गर्ने भन्नेबारे पनि संविधानमै प्रस्ट पार्नुपर्ने उनीहरूको भनाइ थियो। सुरक्षा, सीमा, हतियार, जलस्रोत र अन्य स्रोतको प्रयोगबारे केन्द्रले नै डिल गर्नु उपयुक्त हुने सल्लाह पनि उनीहरूले दिएका थिए। स्रोतका अनुसार सुरुमा सर्वोच्च अदालतका न्यायाधीशहरूसमेत सहभागी हुने भनिए पनि कार्यपत्र प्रस्तोताहरू सो सरहका नभएकाले प्रोटोकल नमिलेको भन्दै पुनरावेदन तहका न्यायाधीशलाई मात्र सहभागी गराउने अनुमति सर्वोच्चले दिएको थियो। तर, कार्यक्रमको समापनका अवसरमा र्‍याडिसन होटलमा आयोजित कक्टेलमा भने सर्वोच्चका न्यायाधीशहरूको पनि सहभागिता देखियो।

अमेरिकी राष्ट्रपति जर्ज बुशलाई जुत्ताद्वारा बाइ बाइ?

2008-12-19T02:05:00.000-08:00

न्यू योर्क, December 15, 2008- सन्‌ २०११ को अन्तसम्म अमेरिकि सेनाले इराक छोड्ने सम्झौतामा हस्ताक्ष्यर गर्न इराक पुगेका विश्वको सबैभन्दा शक्तिसाली देश अमेरिकाका राष्ट्रपति जर्ज डब्‍ल्‍यू बुशलाई आईतवार जुत्ता फालेर चर्चामा आएका इराकी टिभि पत्रकार मुन्ताधर अल-जाइडीको दुस्साहसलाई मान्नै पर्ने हुन्छ।तर यो अकल्पनिय घटनाको पछि इराकी जनताको अबरणीय पिडा र अत्याचारको लामो कहानी जोडीएको छ। सद्दामको अबसानमा रमाउनेहरु नै अमेरिकी 'सैन्य अकुपेसन'को बर्खिलापमा किन उभिए? यो प्रश्नको जवाफ खोज्दै जाने हो भने इराकी पत्रकारको जुत्ता फालेर पोख्ने रिस स्वाभाबिक लाग्न थाल्‍छ।इराकी जनताले सद्दाम हुसेनको तानासाह शासन (1979-2003) कालमा जती दु:ख झेलेका छन्‌ त्यतिकै पिडा सद्दाम सरकारलाई सन्‌ २००३ को मार्चमा अमेरिकि सैन्य बलले हटाएपछि सहनु परेको तथ्य उजागर भईरहेको छ।२४ बर्षसम्म इराकी जनतालाई सास्तीमा बाँच्न वाध्य पारेका तानाशाह सद्दाम हुसेनलाई ३० डिसेम्बर २००६ मा इराकी उच्च अदालतले मृत्‍यु दण्‍डको सजाय दिइसकेको छ। अब सद्दामको शासन छैन तर अमेरिकि सैनिक इराकी भुमिमा परेड खेलिरहेको थुप्रो इराकी जनतालाई कत्ती मन परेको छैन।यता अमेरिकि जनतालाई पनि इराकमा आफ्ना सेना फगतमा अर्काको देशमा लडी रहेको मन पएको छैन। त्यसैले राष्ट्रपती बुशको रिपब्लिकन पार्टीका उम्मेदवार जोन मेकैन डेमोक्रेटिक पार्टीका बाराक ओबामासँग हार्नु पर्‍यो।जसरी अप्रिल ९, २००३ मा जब अमेरिकि सेनाले सद्दाम हुसेनको बगदादमा रहेको सालीकलाई ढलाउदा त्यहाका जनताले जुत्ता फालेर आफ्नो घृणा पोखेका थिए अहिले उहीं जनता इराकलाई सद्दामको गिद्धे पन्जाबाट मुक्त गर्ने देश अमेरिकाका राष्ट्रपती बुशको पुतला जलाउने र हुँदा हुँदा अब पत्रकारसम्मले जुत्ता फालेर रिस पोख्न्नु अमेरिकि सरकारको लागि इराक सैन्य नितीको असफलताको चरम रुप र लाज मर्दो कुरो हो।

इराक लडाईंका बेला आफ्ना पत्रकारहरु अमेरिकि सैनिकसँग embeded गरेर पठाइ युद्धको सफलताको बखान गरेर नथाक्ने अमेरिकि संचार माध्यमहरुले यसपाली इजिप्टबाट प्रसारित हुने Al Baghdadia TV का २८ बर्सिय पत्रकार मुन्ताधर अल-जाइडीले राष्ट्रपती बुशतिर जुत्ता फ्‍याँक्‍दै भनेको “This is a gift from the Iraqis; this is the farewell kiss, you dog!”, “This is from the widows, the orphans and those who were killed in Iraq!” वाक्यहरु प्राथमिकताका साथ प्रसारित गरेको देख्दा आस्चर्य लाग्नु स्वाभाबिक छ। इराकी जनताले अमेरिकाबाट पाएको 'स्वतन्त्रता' को उपभोग र मुल्य मान्यता शायद यो घटनाले उदाङ्गो पारेको छ।

ज्वालामाईदेवीमा यस बर्षसाँढे २ लाख भेटी स

2008-12-19T01:19:00.000-08:00

ज्वालामाई देवीको मन्दिर तामाखानीमा यस बर्षएकादशीदेखि पञ्चमीसम्म २ लाख ४४ हजार भेटी संलकन भएको छ । मन्दिरका पुजारी विक्रम बहादुर राजभण्डारीका अनुसार यसबर्षएकादशी भन्दा अगाडी देखी नै देवीको दर्शन गर्ने भक्तजनको संख्या उल्लेख मात्रामा बढेकाले पनि धेरै भेटी संकलन भएको हो ।
गतबर्षर यस बर्षो गरी कुल २ लाख ७७ हजार ५ सय भेटी संकलन भएकेा पनि बहाले जानकारी दिनुभयो । भक्तजनहरुले देवी प्रति विश्वास गदै यस बर्ष१० तोला सुन चढाएका छन । जिल्ला भित्र तथा छिमेकी जिल्लाहरुबाट समेत हजारौँ भक्तालुहरु देवीका दर्शनमा आउने गर्दछन ।

देउसी भैलोवाट संकलित रकम बिरामीलाई

2008-12-12T23:24:00.001-08:00

१७ मंसिर २०६५
गुप्तकालि सामुदायिक प्रहरी सेवा केन्द्र सोलुखुम्बुले यस बर्षो दिपावलीमा संकलन भएको रकम आर्थिक अवस्था कमजोर भएका बिरामीहरुका लागि खर्च गर्ने भएको छ । जिल्ला प्रहरी कार्यालय, गुप्तकालि सामुदायिक प्रहरी सेवा केन्द्र तथा सामुदायिक सेवा केन्द्रमा आबद्ध सदस्यहरुको संयुक्त पहलमा देउसी भैलो खेलि उठेको रकम १५ हजार १ सय १ रुपैंया यसअघि झै बिरामीहरुको खर्चमा प्रयोग गरिने भएको हो ।
देउसी भैलो कार्यक्रमबाट संकलन भएको सो रकम आज जिल्ला प्रहरी कार्यालयका प्रहरी नायव उपरिक्षक प्रदिपराज आचार्यले सामुदायिक संस्थाका सदस्य सचिव नरेन्द्र थापा मगरलाई हस्तान्तरण गर्नुभएको सामुदायिक प्रहरी सेवा केन्द्र सल्लेरीका हर्रि्रसाद घिमिरेले जानकारीदिनु भएको छ ।

नागरिकता सदरमुकाम बाहिरवाट पनि

2008-12-12T23:22:00.001-08:00

२३ मंसिर/सिमा प्रशासन शाखा नाम्चेबाट खुम्जुङ्ग, नाम्चे र चौरिखर्कका बासिन्दाले नागरिकता प्रमाणपत्र पाउने भएका छन् । जिल्ला प्रशासन कार्यलय सोलुखुम्बुको अनुरोधमा गृह मन्त्रालयले शाखा अधिकृत षडकुमार पोखरेललाई कायम मुकायम मुकरर तोकी नागरिकता प्रमाणपत्र बिरतण लगायतका काम शुरु भएको हो ।
सिमा प्रशासन शाखाबाट नावालीक परिचय पत्र, राहादानी, संस्था दर्ता तथा नविकरण, तिव्वती शरणार्थीको बाषिर्क नविकरण लगाएतका सेवा पनि शुरु गरिएको प्रमुख जिल्ला अधिकारी प्रदिपराज कणेलले जानकारी दिनुभयो । वहाँले हालै खुम्बु क्षेत्रको भ्रमण गर्ने क्रममा आफुले नाम्चे र खुम्जुङ्ग क्षेत्रका स्थानीयबासी तथा कर्मचारीसँग गरेको अन्तरक्रियामा त्यहाँ देखिएका समस्या समाधानको क्रममा ती सेवा शुरु गरिएको बताउनु भयो । भ्रमणका क्रममा खुम्बु क्षेत्रका गाविस सचिवहरु महिनौँदेखी अनुपस्थित भई सेवा प्रबाहमा अनुत्तरदायी रहेको पाईएकोले कारवाहीका लागी जिल्ला विकास समितिलाई लिखित अनुरोध गरेको पनि प्रमुख जिल्ला अधिकारी कणेलले जानकारी दिनुभयो ।
वहाँले भ्रमणकै क्रममा सगरमाथा राष्ट्रिय निकुञ्ज लगाएतका केही कार्यलयमा कार्यलय प्रमुख लामो समयदेखी उपस्थित नभएको, सेवा प्रभावकारी नरहेको जस्ता जनगुणासो आउकोले सम्बन्धित पक्षलाई स्पष्टिकरण माग गर्नुभएको छ । वहाँले लुक्ला नाम्चे क्षेत्रमा सेवन गर्न नमिल्ने मिथानल रसायनयुक्त नक्कली शिलबन्दि भएको मदिरा नियन्त्रणमा लिई दोशी उपर कानुनी कारबाही गर्न जिल्ला प्रहरी र्रर् इलाका प्रहरी नाम्चेलाई निर्देशन दिनुभएको छ । त्यसैगरी वहाँले भ्रमणको क्रममा समस्या देखिएकोले सीमावर्ती नाङपाला नाकाबाट बैद्य निकासी पैठारी र अध्यागमण व्यवस्थीत गर्न नाम्चे स्थित सरकारी कार्यलयलाई नै अधिकार प्रत्यायोजन गर्न कार्ययोजना सहितको प्रस्ताव गृह मन्त्रालयमा पठाएको जानकारी दिनुभयो ।
प्रमुख जिल्ला अधिकारी कणेलको भ्रमणको क्रममा खुम्बुबासीले मालपोत र नापी कार्यालयको स्थलगत घुम्ति सेवाको समेत माग गरेका थिए ।

मदिरा दोषी

2008-12-12T23:16:00.000-08:00

२३ मंसिर/जिल्ला सुरक्षा समितिको आज बसेको बेठकले जिल्लाका बिभिन्न ठाउँमा भएका अपराधिक घटनाको मुख्य कारण मदिरा सेवन भएको निष्कर्षनिकालेको छ । जिल्लाभरको सुरक्षा व्यवस्था प्रभावकारी तुल्याउने, अपराध नियन्त्रण र उपचारात्मक कार्यमा सबै राजनीतिक दल, नागरीक समाज, सरोकारवाला समुदाय, निकाय र व्यक्ति समेतको सहयोग कसरी जुटाउने भन्ने बिषयमा आज बसेको जिल्ला सुरक्षा समितीको बैठकले सो निर्ण्र्ाानिकालेको प्रमुख जिल्ला अधिकारी प्रदिपराज कणेलले जानकारी दिनुभयो ।
प्रमुख जिल्ला अधिकारी प्रदिपराज कणेलको अध्यक्षतामा जिल्ला प्रशासन कार्यालयमा बसेको सुरक्षा समितीको बैठकले बडादशैँ देखी हालसम्म सोताङ्ग, लुक्ला, सल्लेरी, चौरर्ीखर्क लगाएतका गाविसमा भएका अपराधिक घटनाको कारण मादकपदार्थ सेवनबाट भएको निष्कर्षनिकाल्दै यसको व्यवस्थापनका लागी जिल्ला र स्थानीय स्तरसम्म राजनीतिक समन्वय र सहकार्य हुनुपर्ने, सुरक्षा निकाय, राजनीतिक दल, नागरिक समाज, शिक्षक बिद्यार्थी, सञ्चार माध्ययमहरु विच पनि समन्वय हुनुपर्ने भन्दै त्यसको लागी पहल गर्ने निर्ण्र्ाागरेको छ ।
बैठकले कानुन बमोजिम मदिरा बिक्री बितरण गर्न कोष तथा लेखा नियन्त्रक कार्यालयबार्टर् इजाजत पत्र लिनुपर्ने व्यवस्थालाई कर्डाईका साथ अनुगमन गर्न उद्योग बाणिज्य संघ लाई अनुरोध गर्ने निर्ण्र्ाानि गरेको छ । त्यसैगरी सुरक्षाकर्मी, शिक्षक अन्य कर्मचारी र्सवसाधरण समेतले र्सार्वजनिक स्थानमा र कार्यलय समयमा सेवन नगर्ने, जिल्लाका मुख्य बजार र स्थानमा आचारसंहिता बिपरित मदिरा उत्पादन बिक्रि बितरण र सेवन गर्न नदिनका लागी संघसंस्था, शिक्षक, बिद्यार्थी र समुदायबाट सचेतनामुलक कार्यक्रम सञ्चालन गर्नका लागी अनुरोध गर्ने निर्ण्र्ाापनि बैठकले गरेको छ ।
बैठकले मदिरा सेवन गर्ने व्यक्तिले कुनै पनि किसिमको हतियार बोक्न नपाईने, सुरक्षा निकायलाई प्रभावकारी बनाउनका लागी सबैको सहयोगका लागी सचेतनामुलक कार्यक्रम गर्ने, र घटना हुन नदिन र घटना भईसकेपछि कडा कारवाहीका लागी जिल्ला प्रहरी र मातहतका सबै प्रहरीहरुलाई क्रियासिल बनाईराख्ने निर्ण्र्ाागरेको छ ।

Plane Crash In Lukla

2008-10-28T20:48:00.000-07:00

Oct 8 - Eighteen people on board died and one injured when a small aircraft belonging to the Yeti Airlines crashed in Lukla in the lap of Mt Everest in Solukhumbu district on Wednesday morning.Fourteen foreign tourists— 12 Germans and two Australian-- and four Nepalis including two crew members died when the ill-fated twin otter (9N-AFE) that took off from Kathmandu to Lukla, carrying 19 people on board, crashed near the Tenzing-Hillary Airport just before landing at 7.30 this morning.Surendra Kunwar, the captain of the plane, however survived the tragic accident.Captain Kunwar is undergoing treatment at Tribhuvan University Teaching Hospital in the capital.The deceased were apparently heading for a trek arranged by the Lama Excursions.Meanwhile, the deceased Nepalis have been identified as co-pilot Bikash Pant, air hostess Sunita Shrestha, and air passengers S Adhikari and G Sharma.The Nepal Army is preparing to airlift the dead bodies to the capital.According to eyewitnesses, the aircraft burst into flames after crash-landing on the sloping airstrip.The Civil Aviation Authority of Nepal (CAAN) informed that the visibility at the airport was zero due to foggy weather. At least a visibility of 5,000 is required for landing in the mountainous area, the CAAN said.Lukla's runway is just 20m wide and is set on a slope, with a steep 700m drop at one end.Lukla's Tenzing-Hillary airport in the eastern Nepal is the gateway to Nepal's Everest region.Meanwhile, the government is forming a commission to look into the place crash.Minister for Tourism and Civil Aviation Hisila Yami informed that the commission will be formed to day itself.She visited injured captain Kunwar at the Hospital and inquired about his health.Also today, the CAAN sent a team comprising a doctor and two officials to Lukla.

हिमाली आदिवासीको आत्मनिर्णयको अधिकार, हिमाली स्वायत्त प्रदेशको मूल आधार

2008-10-04T21:31:00.000-07:00

हिमाली आदिवासीको आत्मनिर्णयको अधिकार, हिमाली स्वायत्त प्रदेशको मूल आधार

2008-10-04T21:24:00.000-07:00

शेर्पा स्वायत्त राज्यको माग

2008-10-04T21:02:00.000-07:00

काठमाडौँ, October 2, 2008- माओवादीसम्बद्ध शेर्पा राष्ट्रिय मुक्ति मोर्चाले शेर्पा स्वायत्त प्रदेश प्राप्ति नभए सदन, सडक र गाऊ-गाउँबाट आन्दोलन गर्ने र देशै ठप्प पार्ने चेतावनी दिएको छ । राजधानीमा विहीबार पत्रकार सम्मेलन गरी मोर्चाले आन्दोलनको चेतावनी दिएको हो । नवौ सताब्दीतिर गुरु पिम्पोचे खुम्बु क्षेत्रमा आई त्यहांको रमणीय वातावरणमा प्रभावित भएर त्यस क्षेत्रलाई बेयुल घोषणा गरेको र त्यस क्षेत्रको सुङ्गमालाई नियन्त्रणा गरी देवीदेवताहरुको संरक्षण गरी विकासका कार्यक्रमहरु गरेको धार्मिक दृष्टान्त उल्लेख गर्दै शेर्पाहरुले शेर्पाजातिको मुक्ति र
विकासका लागि शेर्पा स्वायत्त प्रदेश प्राप्त गर्न आफुहरु आगिपर्ने बताएका छन् । कार्यक्रममा बोल्दै शेर्पा राष्ट्रिय मुक्ति मोर्चाका अध्यक्ष फुर्वा छिरी शेर्पाले शेर्पा जातिको मुक्तिका लागि शेर्पा स्वायत्त प्रदेश सुनिश्चितता गर्न प्रधानमन्त्रीलेसमेत प्रतिबद्धता जनाएकाले आफूहरु शेर्पा स्वायत्त राज्य प्राप्ति हुने कुरामा विश्वस्त रहेको बताए ।
सुदूर पूर्वको ओलाङचुङ्गोलादेखि सुदुरपश्चिमको दार्चुलासम्मको हिमाली भूभागलाई एउटै स्वायत्त हिमाली राज्य बनाउने कि दुई भागमा विभाजन धादिङ्गपूर्व र धादिङ्ग पश्चिम दुई प्रदेश बनाउने कि एकै हिमाली प्रदेश बनाउने भन्नेमा विवाद भएको छ ।
मूलत पूर्वी क्षेत्रका शेर्पाहरु शेर्पा स्वायत्त राज्यको पक्षमा छन् भने अन्य जातजातिहरु हिमाली स्वायत्त राज्यको पक्षमा छन् । पूर्वदेखि पश्चिमसम्मकै हिमाली क्षेत्रमा एउटै हिमाली स्वायत्त राज्य बनाउने मागले जोर पक्रँदै गर्दा मोर्चाले शेर्पा स्वायत्त राज्यको माग गरेको हो ।

शेर्पा राष्ट्रिय मुक्ति मोर्चाद्वारा “नमुना संबिधान निर्माण” सम्बन्धि तीन दिने गोष्ठि शुरु।

2008-10-04T20:56:00.000-07:00

शेर्पा राष्ट्रिय मुक्ति मोर्चाद्वारा “नमुना संबिधान निर्माण” सम्बन्धि तीन दिने गोष्ठि शुरु।छिरिङ् तेन्जिङ्ग् शेर्पा, काठमाणडौ जुन् २६,२००८ का दिन बौद्ध स्थित रुथान गेष्ट हाउसमा ‘शेर्पा राष्ट्रिय मुक्ति मोर्चा” नेपालद्वारा नमुना सम्बिधान सभामा शेर्पा जातिहरुको जातिय स्वशासन र आत्मनिर्णयको अग्राधिकार सहित स्वायत्त राज्या स्थापनार्थ तीन दिने नमुना सम्बिधान निर्माण गर्नको लागी हालै शुरु भएको छ। मोर्चाको केन्द्रिय सल्लाहकार श्री सोनाम शेर्पाको सभापतित्वमा शुरु भएको सो सभाको प्रमुख अतिथि सोलुखुम्बु जिल्लाबाट सम्बिधान सभाको सभासदमा हलै सम्पन्न चुनावबाट भारि मतद्वार बिजयि उम्मेद्वार श्री गोपाल किरांति हुनुहुन्थ्यो भने अतिथिहरुमा सोलुखुम्बुकै मावोबादीको तर्फबाट समानुपातिकमा बिजयि उम्मेद्वार श्रीमति आङ्ग् दावा शेर्पा लगायत दर्जनौ सङ्घ् साँस्थाको प्रतिनिधि लगायत बुद्धिजीवी, नागरिक मन्चका प्रतिनिधिहरुको आसन ग्रहण रहेको थियो। कार्यक्रमका उदघाटन सँगै मोर्चाको केन्द्रिय उपाध्यक्ष श्री बाबु शेर्पाले स्वागत भाषण दिनु हुँदै शेर्पा स्वायत्त सम्बन्धि महत्वको बारेमा प्रकाश पार्नु भएको थियो भने अतिथिहरुद्वारा क्रमिक रुपमा बक्तब्य दिएका थिए। बक्तब्यको क्रम्मा धेरै जसो बक्तहरुले सोलुखुम्बु जिल्लाको दुधकोशि पुर्व, दोलखा जिल्लाको तामाकोशि पश्चिम, तिब्बतको सिमाना उत्तर र ओखलढुङ्गको उत्तर भाग हुँदै रामेछापको ठोसे हुदै दोलखा जिरि दक्षिण किल्लाभित्रको भुभागलाई शेर्पा स्वायत्त प्रदेश घोषणा गर्नु पर्ने बताए भने अधिकाँस बक्तहरुले नेपालको उत्तरी भुभागमा बसोबास गर्ने पुर्व ताप्लेजुङ्ग् देखि पश्चिम दार्चुला सम्माको १५ लाख जनसँख्याहरुको भाषा धर्म,लीपी साँस्क्रिति,भाषा, रहनसहन सबै मिल्दोझुल्दो हुँदा हुँदै बिगतका सामन्तिबादी राज्य सत्ताले अबैज्ञानिक ठाडो सीमांकन र बिभिन्न जातिहरुमा बिभाजन गरेकोले हिमालीबासीहरुमाबिभिन्न क्षेत्र र जातहरुमा बिभाजन भएको उदाहरन दिँदै सम्पुर्ण हिमाली जातीहरुको जातिय र ऐतिहाँसिक प्रिष्ठाभुमिको आधारमा हिमाली स्वायत्त राज्य हुनु पर्ने झिकिर गरे। प्रमुख अतिथिको आसन बाट बोल्नु हुँदै सभासद श्रे गोपाल किराँतले सोलुखुम्बु शेर्पाहरुको आदिथलो भएको उदाहरण दिंदै यो तीन दिने नमुना सम्बिधानमा के कस्तो छलफल, निर्णय र निचोडहरु निक्लन्छ त्यसैको आधारमा सम्बिधान सभामा प्रस्तावहरु राख्ने बताउनु भयो।

Nepal H.E. Mr. Pushpa Kamal Dahal, Prime Minister

2008-10-01T03:46:00.000-07:00

PUSHPA KAMAL DAHAL, Prime Minister of Nepal, recalled the 2006 Comprehensive Peace Agreement, and said Nepal had held elections to the Constituent Assembly in April this year. At its first meeting, that Assembly had declared Nepal a federal democratic republic, formally ending the 240-year-old monarchy, and creating an opportunity to transform the feudalistic State into a “new Nepal”, in keeping with peoples’ aspirations. His Government was committed to restoring law and order, providing immediate relief to conflict-affected people, fighting the “cancerous” growth of corruption, and starting a pro-poor economic recovery package.
Nepal’s peace process was based on multi-party democracy, dialogue and recognition of the people as the ultimate arbiter, he explained, noting his appreciation for the United Nations’ continued support. However, as Nepal continued its process, new problems had emerged in the form of the global food crisis, rising oil prices and the dangers of climate change, which undermined its efforts to achieve the Millennium Development Goals. He called for fulfilling the “solemn” pledges made in 2000, and at the 2002 World Conference on Financing for Development.
He said the United Nations must tackle such development challenges, among other issues, as religious extremism, nuclear weapons proliferation, transnational crimes and gross human rights violations. Multilateralism was the solution. Further, least developed countries like Nepal faced a special predicament in that they were trapped in a vicious circle of poverty. Their low social indicators, and the growing income gap within and among nations was a “sure sign of looming disaster”. Due to least developed countries’ high level of vulnerability, he strongly urged that their issues be examined separately by the United Nations and with focused programmes.
Nepal was also landlocked, a “double disadvantage”, and had to deal with a high cost of doing trade, he explained, urging full implementation of global compacts and the Brussels Programme of Action for least developed countries. He also highlighted the need for developed country partners to fulfil their pledges to allocate a certain percentage of their gross national product to least developed countries. On climate change, he said Nepal faced the melting of glaciers and shifting weather patterns, and strongly appealed for extending support to help protect its environment. A regime of common but differentiated responsibilities also must be created.
Continuing, he was pleased the United Nations Regional Centre for Peace and Disarmament in Asia and the Pacific had been operating in Kathmandu for 20 years. Peacekeeping had evolved as the “soul” of the United Nations, and Nepal had regularly sent peacekeepers since 1958. On human rights, he said the proposed Truth and Reconciliation Commission would be a necessary balance between peace and justice, and that Nepal would enhance the work of its National Human Rights Commission.

Dalai Lama Photo attacked

2008-09-30T18:45:00.000-07:00

Nepal Buddhist Federation demands apology from Police

Katmandu, August 10, 2008 --About 4000 Tibetans and Nepali Himalayan Buddhist sympathizers donning Buddhist and Nepal National flags joined a mass prayer for peace at 8.30 am on 7th August at Chuchepati Taragaon, Katmandu. The peaceful gathering organized by the Tibetan Young Buddhist Association suddenly became tense after police lathi charged the big photo of the Dalai Lama and torn down
Buddhist flags leaving many faithful crying and organizers controlling the crowd from erupting into further emotional reactions.

Nepali Buddhists are closely observing that, of late, Buddhist monks, nuns and all Himalayan people in traditional dress are constantly harassed by state police. Even some sections of political Medias have increased attack on the person of His Holiness the Dalai Lama in the name of maintaining diplomatic relation with neighboring country.

Ever since the introduction of Buddhism in Tibet in the 7th century Himalayan Buddhists of India, Nepal and Bhutan used to go to Tibet for studies in the various monasteries and after the closing of northern border in 1959 Himalayan Buddhists continue to go to monastic educational institutions in India and return to their respective countries after graduation to serve the community. The unbroken close spiritual bond between the Dalai Lamas and the Buddhist followers of Himalayan region began 363 years back during the great 5th Dalai Lama and is continued even today. He is our root Guru.

Tearing down the photo of His Holiness the Dalai Lama and Buddhist flags has not only deeply hurt religious sentiments of the Buddhist community in Nepal but considers this as the first barbaric act since the time of Rana regime. Such acts in total violation of the fundamental religious freedom and expression enshrined in the constitution of Nepal will not be tolerated in secular Nepal and campaigns to restore respect to our faiths, our spiritual masters and international image of our country will be launched.

Nepal Buddhist Federation strongly condemns the vilification of our spiritual master and seek formal apology from the police for destruction of the photo of His Holiness the Dalai Lama and tearing down Buddhist flags.. We call upon the government to take immediate steps to control the situation before it turns into ugly sectarian communal violence.

Issued by: Acharya Norbu Sherpa, Secretary for
Nepal Buddhist Federation
(Nepal Buddhist Federation is a registered non-political organization representing all schools of the Mahayana Buddhists organizations and institutions in Nepal.)

Everest Marathon 2007

2008-09-28T21:21:00.000-07:00

एभरेस्ट म्याराथनको उपाधि सशस्त्र प्रहरीका लोकबहादर रोकाले जितेका छन् । सगरमाथाको काखमा रहेको गोक्सेपबाट सुरु भएर हिमाली गाउ" ठमु हु"दै नाम्चेबजारमा आएर टुंगिएको म्याराथनमा रोकाले ४ घन्टा ९ मिनेट ४८ सेकेन्डमा निर्धारित दूरी पूरा गरेका थिए । दोस्रो कर्मारिता शर्ेपा भए । उनले ४ घन्टा ३० मिनेट १८ सेकेन्डमा दूरी पार गरेका थिए । तेस्रो स्थान कर्माशेरकी शर्ेपाले जितेका छन् । उनले ४ घन्टा ३५ मिनेट ४७ सेकेन्डको समय निकाले ।त्यसैगरी महिलातर्फस्कटल्यान्डकी एन्जेला मेरीले ४ घन्टा ५९ मिनेटमा दूरी पार गरी प्रथम स्थान हात पारेकी छन् । दोस्रो र तेस्रो क्रमशः ल्हाक्पादिकी शर्ेपा र निमायाङजी शर्ेपाले हात पारे । उनीहरू दुवैले निर्धारित दूरी ५ घन्टा १८ मिनेट र ५ घन्टा १८ मिनेट २० सेकेन्डमा पूरा गरेका छन् । विदेशीतर्फबेलायतका क्र्याग मोटाक्सले पहिलो स्थान हात पारे । उनले ४ घन्टा ५१ मिनेटमा दूरी पूरा गरे । दोस्रो र तेस्ा्रो क्रमशः स्कटल्यान्डकी एन्जेला मेरी र न्युजिल्यान्डका साम बेकरले उपाधि जिते । महिलातर्फप्रथम स्थान हात पार्न सफल एन्जेला मेरी विदेशीतर्फो प्रतिस्पर्धामा भने दोस्रो स्थानमा चित्त बुझाउन बाध्य भइन् ।
म्यारथनमा स्वदेशी तथा विदेशी गरी ८७ जनाले भाग लिएका थिए । विदेशीतर्फ६८ र स्वदेशी १९ ले सहभागिता जनाएका थिए । उक्त म्याराथन बेलायती नागरिक डागना पेनिकले प्रत्येक दर्ुइ वर्षा आयोजना गर्दै आएकी छन् । उनले सन् १९८७ देखि एभरेस्ट म्याराथन गर्दै आएकी हुन् ।खुम्बुको कठ्याङ्ग्रिने जाडामा सहभागीहरू उत्साहसाथ दौडेको स्थानीय कामीरिता शर्ेपाले जानकारी दिए । सहभागिबाट उठेको रमक उनले नाम्चेको डेन्टल क्लिनिक र शिक्षामा लगानी गर्ने भएको शर्ेपाले बताए

Dangima Sherpa wins Tenzing-Hillary Everest Marathon

2008-09-28T21:14:00.000-07:00

NAMCHE BAZAR, May 29 - Nepali runners continued their domination as Dangima Sherpa won the second Tenzing Hillary Everest Marathon 2004 putting off the challenge of Akkal Bahadur Bohara today.He crossed the finish line at Namche Bazar in 4:03:08 to win the marathon, starting from the highest altitude, ahead of Bohara, an Armed Police Force personnel, who clocked 4:06:00.Armyman Man Bahadur Moktan finished third with timing of 4:26:34. Defending champion Uttar Kumar Rai had crossed the finish line in 4:24:45 ahead of Moktan but was disqualified for taking a short route.Rai, who finished 1 minute 49 seconds ahead of Moktan, claimed that he had not taken the short-cut intentionally. "I was misinformed about the route. The route I took wouldn?t have made difference of even a minute," a visibly sad Rai told The Kathmandu Post.Twentyfive-year-old Dong Nima Sherpa hailing from Bikanje, Solukhumbu, improved upon his last years? performance of eighth position and finished the grueling trail first. "I had trained for a month for the trip round Annapurna in April and that helped me tremendously," said Sherpa, who studies I. Com. Second year in Pashupati Campus, Chabahil, Kathmandu.Yangdi Lama Sherpa finished ahead of six females to win the ladies? title. The 17-year old girl from Taksinda, Solukhumbu finished in 5:55:40 to win the event on her first attempt. Mingma Doma Sherpa and Phura Yangjee Sherpa clocked 6:09:50 and 6:47:32 to finish second and third respectively.The marathoners started from Everest Base Camp at 7 am (5,364 m) and scurried through Gorek Shep (5,140 m), Lobuche (5,110 m), Thukla (4,830 m), Pheriche Bazar (4,270 m), Pangboche (3,930 m), Tengboche (3,860 m), Khumjung Hillary School (3,780 m), Syangboche Airport (3,720 m), Phurte (3,390 m) before finishing at Namche Bazar (3,440 m).The marathon, organized by Himalaya Expeditions Inc. and promoted by Nepal Tourism Board with technical assistance from National Sports Council, featured 86 marathoners with five foreigners including eight females (seven Nepali).A total of 71 marathoners including four foreigners completed the race.Mike Callaghan of Canada clocked 7:07:44 to finish first among the foreigners (61st overall) while the only lady foreigner Sylvia Moser, also from Canada, finished 71st.The organizers have decided to award the top three foreign finishers from next year to encourage foreign marathoners. The winner of men?s category pursed Rs 15,000 while the runner-up and the second runner-up received Rs 10,000 and Rs 5,000 respectively. Similarly, the top three women-finishers got Rs 7,000, Rs 5,000 and Rs 3,000 respectively.Chief guest Wolf Rudiger George Lemp, German Ambassador, his wife Azra Habib, president of Himalaya Expedition Bikram Pandey and Ang Tshering Sherpa awarded the winners amid a program held later today.

Jamling Sherpa pays

2008-09-28T21:11:00.000-07:00

8 months ago: Jamling Sherpa pays obeisance to a portrait of his father Tenzing Norgay Sherpa and Sir Edmund Hillary at his office in Kathmandu January 11, 2008. Nepali Sherpa friends of Sir Hillary, who died on January 11, lit butter lamps and offered special Buddhist prayers in monasteries for the mountaineer, calling him a great philanthropist and friend of Nepal. Hillary, who scaled Mount Everest in 1953 along with Nepal's Tenzing Norgay Sherpa, spent much of his life afterwards helping Sherpa communities in Nepal, including projects to build hospitals and schools.

window.google_render_ad();

शेर्पा जातिको विवाह सन्स्कर

2008-09-27T22:42:00.001-07:00

शेर्पाको विवाह सांस्कार -बिबाह सबभन्दा पहिले केटा र केटीको उमेर हेर्ने, उनिहरुको जन्म बर्ष (लोर्ता) को आधारमा जोखना हेराई
उनिहरुको दाम्पत्य जिवन रामरो हुन्छ वा हुन्न भन्ने हेरीन्छ। सबैकुरा ठीक भयेमा केही कोसेलि, खता र एक ठेकी छ्याङ वा रक्सी लिएर केटी मागन आउँछौ भनी केटीको माईतमा खबर पठाईन्छ। यस प्रकृया लाई ठिज्यङ अथवा लोङज्यङ भनीन्छ। केटीको माईतबाट सकरात्मक जवाफ आएमा। राम्रो साईत हेरी फेमार, छ्याङ र खता लिएर केटीको माईतमा गएर केटी मागने चलन छ। यसलाई लोङज्यङ अथवा देम्ज्यङ भनीन्छ। केटा र केटीको बिबाह कहिले गर्ने, जन्ति कती आउने भनि केटा को तर्फ बाट सोधन जानेलाई पेज्यङ भनीन्छ। यसमा पनि छ्याङ र खता कोसेली लिएर जानु पर्छ। दुवैपक्षको सहमतीबाट बिबाहको मिती तोकिएपछी बिबाहको तयारी सुरु गरीन्छ। बिबाहको समयमा खुवाउने छ्याङ को लागी केही अन्न वा नगद रुपैया केटीको माइतमा जिम्मा लगाउने चलन छ। यसलाई छ्यावी भनीन्छ।बिबाहको मिती तोकिएपछी सबभन्दा पहिले बिबाहको कार्यक्रमको जानकारी सहीत आफ्नो नातादार हरु, हितैषीहरु र साथीहरु लाई बिबाहको कार्यक्रममा सरीक हुन निमन्त्रणा ( देन्ज्यङ)पठाउने काम हुन्छ।जन्तीजाने दिन बिहानै लामा पुरोहीत द्वारा गृहशान्ती र परिवारको सुखद भविष्य कुलदेवता र जन्तीमा लाने धर्म चक्र (सिपखोलु) को पुजा गरीन्छ । सिपाखोलु लाई केटीको माइताको दिशातिर मुख फर्काई राखीन्छ र जन्ती जाने समयमा सब भन्दा अगाडी लगाईन्छ। जन्ती दुलहीको माइतमा पुगेपछी सिपाखोलु लाई दुलहाको घरतर्फ मुख फर्काई राखीन्छ। जन्ती जाने समयमा दुलहालाई परमपरागत मंगोलियन पोशाक पहेलो खोचेन को बखु रातो झलरदार टोपी लगाई काँधमा पाँच रङ्गे कपडाको दत्तर र हातमा फुम्बा (पवित्र कलश) बोकि प्रस्थान गर्नु पर्दछ। घर बाट जन्ती प्रस्थान गर्ने समयमा आँगनमा दुध् वा दही, छ्याङ र खप्सेहरु सगुन स्वरुप राखीन्छ। यसलाई सुर्ज्यङ भनीन्छ। यसता सगुनहरु प्रायश दुलहाको बिबाहीत दिदीबहिनीहरुले राखने चलन पनि छ। यसरी सगुन थापे बापतमा दिदी बहिनीहरुलाई दुलहाले उपहार दिने चलन छ। जन्ती प्रस्थान देखी दुलही भित्र्याउने समय सम्मको लागी दुलहाको साथी साथमा रहने चलन छ। यसतै दुलही को पनि केर्मी राखने चलन छ।जन्ती आउने दिन बिहानै दुलहीको माईतमापनि लामा पुरोहित बोलाइ सुख शान्ती को पुजा गरीनछ र दुलहीका माइत तर्फका नातादारहरु, छरछिमेकीहरु भेलाभै जन्तीको स्वागतको तयारी गरीन्छ। जन्ती आईपुगने समयमा दुध वा दही, छ्याङ र खप्से सगुन राखी जन्तीको स्वागत सतकार गरीन्छ। जन्ती हरु लाई तयारगरिएको स्थानमा राखीन्छ। दुलहाको लागी छुट्टै बस्ने स्थान राखेको हुन्छ। जन्तीहरु बसीसकेपछी दुलहीको आमा र बाबु आई सबै जन्तीलाई छ्याङ र अन्य पेयपदार्थ खुवाउदै परिचय आदान प्रदान गर्ने कार्य हुन्छ । यो कार्यक्रम सकिएपछी दुलहाको पोशाक फेर्ने कार्य हुन्छ यसलाई सील्ज्याङ भनीन्छ। यस पछी दुलहीको माईतीहरुलाई दुलहाको तर्फबाट कोसेली राखने कार्य हुन्छ। कोसेलिमा फेमार, छ्याङ र खता राखीन्छ। यस पछी दुलहीलाई सिंगारेर ल्याई दुलाहको छेउमा बायाँ पट्टी बसालिन्छ। दुलही बसेपछी दुलहाले ल्याएको कलश दुलहीलाई दिइन्छ। यस पछी दुलहा र दुलहीको घर र माइतीको तर्फबाट आफ्नो छोरा र छोरी एक अर्कालाई सुम्पिएको घोषणा गर्दछन यस कृयालाई मोला भनीन्छ। मोला मा दुलाह र दुलही दुवैको बंसावली, तीनपुस्ते नाम र थर समेत खुलाई आजको दिन देखी बिबाहसुत्रमा बाँधिएको घोषणा गरीन्छ । यसपछी लामा पुरोहित बाट दुलहा र दुलही दुवै जनालाई शीरमा नौनिको टिकालगाउदै आशीरबाद दिइन्छ। यसपछि दुलहाले पहिले आफुले ३ पटक निधारमा सिन्धुर लगाई ३ पल्ट दुलहीको निधारमा टिका लगाइन्छ।यस पछी दुलहा र दुलही ले अआफ्नो ससुराली नातादारहरु लाई ढोगदै आशीरबाद लिन्छन। दुलाहा र दुलहीको टिकाटालो हुनासाथ जन्तीहरु गीत गाएर श्यब्रु नाच्नथालिन्छ भने कोहि चौँरीको पुछर हातमा लिई झ्याम्टाको तालमा नाच्न थाल्छन यसलाई सिलु क्षोम्बु भनीन्छ। दुलहीको बिदाईको समयमा दुलहीको माईतीको तर्फबाट सबैलाई खता लगाई बिदा गरीन्छ।
यसरी बिबाह सम्पन्न भएपछी जन्तीहरु दुलहीलाई लिएर दुलहाको घरमा फरकीन्छ र दुलहीको स्वागतको लागी नाच गान गरीन्छ यसलाई टशिसोलुप भनीन्छ। बिबाहभएको केही दिन पछी दुलहा दुलही लाई लिएर ससुरालिमा जाईन्छ यसलाई कर्म लोउ भनीन्छ।बिबाहभएको केही समय वा बर्ष पछी दुलहीलाई माइतीहरुको तर्फबाट दाइजो दिने प्रचलन छ। यसलाई लारु तोङ्गु भनीन्छ। यसमा पनि बिबाह गरे जस्तै सम्पुर्ण प्रकृया अपनाइन्छ। सो अवसरमा भनिने मोलामा माइतीबाट यती धनमाल, अरु नाताहरुबाट यती धन दिएकोभनि सुनाईन्छ।उपरोक्त चलन सोलुतिर गरिने बिबाहको परम्पारीक चलनहो भने खुम्बुतिर भने केटा र केटीको मङ्नी (लोङ्ज्यङ) हुनासाथ दम्पतीको रुपमा संगै बस्छन र यसरी बसेको केही बर्ष पछीमात्र बिबाह गरीन्छ यस बिबाहमा केटीलाई दाइजो पनि संगै दिएर पठाउछन।माथी उल्लेखीत बिबाहाको थितीरितीहरु गाँउघर तिर अपनाईन्छ तर आधुनिक कालमा शहरीक्षेत्रमा रहेका शेर्पा समाजमा भने ठाउँ र समय अनुसार बिबाहको रितीथितीम केही फरक देखीन्छ। शहरीक्षेत्रमा बिबाह गर्दा नजीकका केही नाताहरु मात्र जन्ति गै दुलही ल्याउने र पछी दुलहा र दुलहीको तर्फ बाट स्ंयुक्त रुपमा बिबाहको भोज खुवाउने चलन छ। अझ छोटकरीमा बिबाह गर्नलाई केटा र केटी दुवै तर्फका मनीसहरु बोलाई टिकाटालो गरि सोही दिन भोज खुवाई बिबाह सम्पन्न गर्ने चलन पनि चलेको छ।

शेर्पा नौरन

2008-09-27T22:39:00.000-07:00

शेर्पाको जन्म (न्वरण्) सांस्कार न्वारान शेर्पा समुदायमा बच्चाको जन्मलाई खुसियालीको रुपमा लिइन्छ । बच्चाजन्मेको तीन देखि सात दिन भित्र राम्रो साईत हेराई लामा पुरोहीत बोलाई नया बच्चाको नामाकरण र सुत्केरी चोख्याउने कार्य गरीन्छ । बच्चाको नामाकरण साधरणतया शेर्पा भाषाका बारहरुको नामको आधारमा गरीन्छ जस्तो निमा, दावा, मिङमार, ल्हाक्पा, फुर्वा, पासाङ र पेम्बा । यसले गर्दा बहुसंख्यक शेर्पा पुरुष र नारीको नाम आपसमा मिल्छ।नानीको न्वारानमा आफ्ना नातागोताहरु, साथीहरु र छिमेकीहरु जम्मागरि भोज खुवाउने चलन छ । नानीको न्वारानमा आएकाहरुले पनि नानीको लागी कोसेली वा खाम्मा केही रकम राखी बच्चाको हातमा दिई मुख हेर्ने र बच्चा तथा बच्चाको आमा बाबुलाई खता लगाई दिने चलन छ । शेर्पा समाजमा जन्म दिन मनाउने चलन छैन । गाउँघर तिर न्वारान गर्दा लामो रुखको बिरुवा ल्याई सो मा धजा टाँगी छोरा भए घरको मुल ढोकाको दायाँ तिर र छोरी भए बायाँतिर गाडने चलन छ, यसलाई गोतर भनीन्छ ।

शेर्पाको मरण सांस्कार

2008-09-27T22:34:00.000-07:00

शेर्पाको मरण सांस्कार -मृत्यूसंस्कार शेर्पा समाजमा मृत्यू संस्कार बौधधर्म ङिङमपा सम्प्रदायको थितीरिती अनुसार सम्पन्न गरीन्छ। जस अनुसार कसैको मृत्यू हुना साथ सर्वप्रथम मृतकको सिरानको छेउमा धूप र छ्योमीन बाल्नु पर्दछ। लामा पुरोहीत हरु बोलाई धर्मीक बिधीअनुसार पाठपुजा गर्नु पर्दछ। सकभर ठूला लामाहरु बाट फोवा हाल्नु पर्दछ। लासलाई धार्मीक बिधी अनुसार ठु ( पवित्र पानी) हालेको पानीले नुहाई सेतो कपडाले बेह्री सिङारिएको ठाउँमा राखीन्छ। लामा बाट लास संस्कार गर्ने साईत हेराएर ३ दिन देखी १ हप्ता सम्म घर्मानै वा घर नभएमा मृत्यूसंस्कार गृने सुबिधा भएका सार्वजनीक गुम्बाहरुमा राखी दिन् रात पुजा गरिन्छ।शेर्पासमाजमा कसैको मृत्यूभएमा मृतकको नाताहरु धुप, र (छोव) प्रसाद लिएर जाने प्रचलन छ। लास संस्कार गरिने दिन पनि सबै नाता कुटुम्ब तथा मित्राहरु जम्मा भै दाह संस्कारको लागी जानु पर्दछ। लासलाई संस्कार गर्न तोकिएको स्थानमा लगी धार्मीक बिधीबिधान अनुसार पाठपुजा गरि जलाउने चलन छ। लासमा आगो लगाएपछी सबै मलामिहरुलाई पैसा दिइने चलन छ यसलाई लक्पा रब्चे भनीन्छ।मृत्यू पछीपनि आत्मा आफ्नो घर परिवारको वरिपरीनै घुमी रहन्छ भन्ने बिस्वाश मा दाह संस्कार पछी मृतकको मुर्ती बनाई सो मुर्तीलाई बिहान बेलुकिको खाना दिन र मृत्यू पछी हुने कुराहरुको जानकारी दिन एक जना लामा पुरोहीत मृतकको घ्यवा नसकुनजेल सम्म संगै राखने चलन छ। यस प्रकृयालाई शेर्पा भाषामा (तेन स्योम्बु) अथवा सातु पाल्नु भनीन्छ ।यो सातु पाल्ने कार्य ३ देखी ७ हप्ता सम्म लाग्न सकीन्छ। मृत्यु भएको दिन देखी घ्यवा नसकुन्जेल सम्म प्रतेक हप्ता अरु लामाहरु बोलाई पुजा गरीन्छ। यस पुजालाई दिन्जी भनीन्छ। मृत्यु भएको ३ देखी ७ साता भित्र लामा पुरोहीतहरु बोलाई पुजा गरी नातादारहरु, मित्रहरु बोलाई प्रसाद् बाँडेर घ्यवा सम्पन्न गरीन्छ। मृतकको सम्झनामा प्रतेक बर्ष पुजा गर्ने चलन पनि छ। यसलाई लोम्ज्यु अथवा गोङ्जो भनीन्छ।

Non Resident Nepalese Association Belgium

2008-09-25T19:02:00.000-07:00

( NRNA ) को अध्यक्ष पदमा पेम्बा गेल्बु शेर्पा ( पि.जी. ) २७५ ले विजयी हुनु भएको छ ! यही २१ सेप्टेम्बर मा भएको एन आर एन बेल्जियमको निर्वाचन मा कुल ८८४ मतदाता भएकोमा वहां ले कुल मत २७५ पाई बिजयी हुनु भएको थियो ! वहांको निकटतम प्रतिद्वंदी मा चित्र सुबेदी ले २२१ मत पाउनु भएको थियो ! बिशेष गरि बेल्जियमको को शेर्पा समुदाय वहाँ को बिजय बाट प्रफुल्लित छन ! वहाँ लाइ धेरै धेरै बधाई छ !!!
Pasang Dendi sherpa

Sherpa/ Tibetan Horoscope

2008-09-24T21:08:00.001-07:00

The Sherpa’s follow the Tibetan Calendar and astrology. Each individual born is possessed with a unique element. There are five element Earth, Fire, Water, Wood, and Metal. The term “element” is to be understood as a dynamic principle, a principle of energy.The Sherpa’s consider a child to be one year old at birth. If a child is born on the day after Losar (New Year), it is considered to be two years old the next day. As far as Sherpas are concerned, real birth takes place at the moment of conception.The twelve animals represent the year.

The Rat Years:

2008-09-24T21:06:00.000-07:00

Charming yet aggressive, expressive yet secretive, mean and yet honest. Rat people are talented, sensual and loyal and devoted. The Rat is independent and careful, keenly aware of the need to protect its internal universe and accumulate wealth- the Rat likes money. The Rat is sensual and appreciates luxury. In its emotional life, it is sentimental and generous to those it likes, particularly its family. They make great politician or business man.Rats should seek out Ox for stability, the Monkey for fun, and the Dragon for the harmony-but avoid the Horse at all costs.

The Ox Years:

2008-09-24T21:04:00.000-07:00

The Ox people are hardworking, solid, and dependable. But beware beneath their seemingly tranquil nature can lie stubbornness. The Ox makes a caring and patient friend and a faithful, sometimes possessive lover. The Ox’s quite strength, its sober intelligence and logic, its competence and its sense of responsibility makes its someone to be trusted. It is an excellent leader and demands as much of itself as of others.Ox people will find compatibility with Rats, Snakes and Birds but enmity with Sheeps

The Tiger Years

2008-09-24T21:01:00.000-07:00

Courageous, noble and generous, Tigers are magnetic characters and born leaders. They do have their weak side, though: they can be over sensitive, bossy and immoderate. Tiger’s fond for independence can lead to unconventional life style. It has an artistic imagination and keeps away from the beaten track. It meets challenges with audacity but lack moderation and has difficulty calming its emotions. The Tiger is romantic and passionate lover, jealous not very faithful and always feels a need to pour out its heart.Tigers match perfectly with Dogs and Horses. Sheep should stay clear of them.

The Rabbit Years

2008-09-24T20:59:00.000-07:00

Rabbits are popular people with a great sense of style. But they can also be conservative and insecure. Rabbits shine as lawyers and politicians. The Rabbits is also worldly and enjoys luxury. It is not endowed with great bravery and seeks to avoid all difficulties without getting involved. It’s even polite to enemies but beware the Rabbit is crafty and its attacks are subtle and devious. In love, the Rabbit is sensual but not very faithful and it does not like to involve in emotions.Rabbits team up well with Dragons and Pigs. For a Rabbit-Rabbit relationship to work there will have to be a plenty of money.

The Dragon Years

2008-09-24T20:55:00.000-07:00

Feisty, powerful, lucky, and flamboyant person. The Dragon is said to be blessed with four things: wealth, virtue, harmony and long life- as long as it is in control. Full of energy and convinced of its own superiority. The Dragon is very demanding and is never satisfied with those around it. The Dragon is full of enthusiasm, intuitive and endowed with superior intelligence. In society, it likes pomp and born showman. They never accept defeat and nothing can overcome it.Dragons are generous and energetic and is a good friend who advice is valuable. The Dragon is very open and cannot easily conceal its explosive feelings. Its sincere and demanding lover. Dragons and Rats make a fantastic union but there could be competition and fighting if Dragons unit with Dogs.

The Snake Years:

2008-09-24T20:54:00.000-07:00

Refined and diplomatic, charming, popular and endowed with innate wisdom. Snake people are irresistible not only for their intellect but also their beauty. But don’t believe all a Snake tells you-they can be deceptive. The Snake talks little, keeps its own secrets, thinks a lot and trusts only its own judgment. It does not tolerate hardship or defeat and can become jealous and play dirty. Although the Snake is sociable, it is touchy, untrustworthy and easily angered. The Snake knows how to change its skin and learn quickly from the experience. Snakes dominates its partner but it not always faithfulSnake and Birds let love rule, but Pigs will never impress.

The Horse Years

2008-09-24T20:53:00.000-07:00

Sociable, dynamic and sexy, the Horse is always to be found at the centre of any crowd. But horse people are so selfish and rash and despite their need to belong are true individuals at heart. It is adventurous and soon leaves the family to explore the world. It is very sociable, brilliant than intelligent, and draws itself to inventive people who will help it to attain success. It is an eloquent leader sometimes talks too much and cannot keep a secret. Its nature is changeable and unstable. The Horse is an opportunist and cannot bear to be ignored. Although the Horse is an egoist, it is neither jealous nor possessive, but its impatience can lead to disaster. Its interest fades as soon as it is aroused.The Horse will find happiness with the Dog but grief with the Rats.

The Sheep Years:

2008-09-24T20:49:00.000-07:00

Often writers, painters, and astrologers. Sheep people are artistics, sincere and gentle. But with their creative gifts can sometimes come insecurities and laziness. It is a first class team member but has no initiative and cannot exercise leadership. In its desire to be protected, it can easily allow itself to be used. The Sheep is a pessimist and a worrier, easily loses its practical sense, and takes refuge in dreams. In adversity, it sulks in the corner and its weakness is disarming. It gets what it wants without violence and by devious path and does not hesitate to become a parasite. In love, it is superficial and unstable, but a protective partner is good for it.The Sheep will find happiness with the Pig and Rabbit but should steer clear of the Ox.

The Monkey Year

2008-09-24T20:42:00.000-07:00

The monkeys are the life and soul of the party as well as brilliant problem solvers. They’re most likely to be famous – and the most likely to tell a lie. The Monkey is inventive and well adapted to life and likes the movement and great undertaking. It is wily, lively, agile and at home in any work. The Monkey is a clever diplomat and a born strategist who never acts without a plan in mind. It never allows itself to be trapped and escapes from the difficulties by means of clever dances of which it alone know the secret. The monkey is an opportunist and seizes any chance that presents itself and profits from it. It is entirely amoral and performs good or bad acts with equal indifference as long as they are to its own benefit. It is cultured and has a great thirst for knowledge and abandons once it has mastered. It may meet obstacles and difficulties but its lucidity and suppleness enable it to land on its feet. In love, the Monkey is still an adolescent, seductive and passionate.Monkeys and Dragons make for a sizzling combination but Monkeys shouldn’t tackle any Tigers.

The Bird Years:

2008-09-24T20:36:00.000-07:00

The Bird may be solemn and conservative or talkative and eccentric, but is always observant, alert and candid. The Bird can sometimes be insensitive and indiscreet. It has an enquiring mind and a lively intelligence. It enjoys witticism and display where it can use its colorful appearance. It is confident, amusing, joyful and garrulous and loses no opportunity to talk about itself. The Bird seems sure of itself but is really deeply anxious about its image. It is selfish and stubborn and thinks it is always in the right. Its dreams are somewhat fantastic and ambitious, and if it fails it always think it can do better next time. It is a perfectionist and good organizer and manger with sound financial sense.In its emotional life, it knows the height and the depths and it finds difficultly in achieving balance. If it learns how to calm itself, it can find happiness in simplicity.Birds match well with Snakes and get steamy with Rats but finds no happiness with Rabbits.

The Dog Years

2008-09-24T20:24:00.000-07:00

Dogs are dutiful, honest, and sincere people with a passion for justice. This makes for a serious and idealistic person well suited to being a teacher, priest or doctor. The Dog is intelligent and has a strong sense of justice, and is a conscientious worker. It cannot help itself from lending a helping hand. It cannot tolerate hypocrisy or ill will, but its anger is brief. The Dog moralizes and analyzes the situations so much that it becomes pessimistic. Its life is a heavy burden and if it persists in taking everything seriously, it will have few opportunities for happiness. The Dog’s affection are lasting if it is able to master its pessimism.Dogs find harmony with Tigers and Horses-although they should avoid Dragons

The Pig Years:

2008-09-24T20:17:00.000-07:00

Honest and strong. Its heart is pure and without malice. It is a good person with stable and beneficial friendship and can be trusted. It is tolerant, hates lies, and prefers silence. Pigs are popular because they seek harmony. But be warned-pegs can be hedonists to the point of depravity. Caring yet jealous. Although it appears to be unselfish, the Pig is fond of money. It is generous to friends and likes to share but expects to be repaid when the occasion arises. If it need be, it will help itself.Pigs match well with Rabbits and goats, but should avoid Snakes.

How many km far trekking rout in Nepal

2008-08-22T20:55:00.000-07:00

http://www.yetizone.com/Langtang/Trek/langtang_trek.shtml

http://www.yetizone.com/Everest/Trek/Everest_Trek.shtml

http://www.yetizone.com/Annapurna/Trek/Annapurna_Trek.shtml

The Dances (Chham)

2008-08-11T22:13:00.000-07:00

Nga-Chhyama

The Drum Dance is performed by six Ngag-Pa to celebrate the attainment of Samadhi (meditative Concentration).

Mi-Tsering
A one-actor comic interlude, Mi-Tsering, (Long Life Man) is the children’s favorite He is kindly, bumbling old gentle man who means well and does his best, but inevitably gets everything wrong. He is of course, convinced that he is an expert and tries to instruct others in some of the temple rituals such as offering khataks (silk scarves) or making prostrations. His is a light-hearted comic act yet it brings a poignant message of encouragement to ordinary people that sincerity and good intentions count for as much as expertise. It is Mi Tsering who heads the procession of monks who welcomed Trulzhig Rinpoche’s arrival at Chiwong, and who heralds him into the courtyards to preside over the dances and acknowledgement of Everyman’s good intentions, however humble.

Rol-Cham

Entrance of the monks (and Mi-Tsering) heralding Trulzhig Rinpoche’s arrival with banners and ceremonial instruments.

Thur-Dhag

Thur-Dhag, the Dance of Liberation, is the central act of the sacred dance. The two Skeleton figures are the Lords of the Universal Cemetery, reminders of the transient nature of human existence. Two Ngag-pas enter and perform a mystical invocation which lures all demons and negative energies, and traps them in a small dough figure. At the same time as the enactment in the courtyard, Trulzhig Rinpoche performs a wrathful fire-puja, calling in the demons with long strokes of a nine-pronged dorje with a black pennant. They are trapped and ceremonially burned on a small pyre as an offering to the gods, who are asked to liberate the world. With symbolic strokes of his Phurba, Rinpoche, out of compassion even for demons, sends them to them to the realm of wisdom.The demons of hatred, greed, and ignorance are dead. The Lords of the Cemetery carry the corpse to the gods of the Mandala.The ashes from the pyre are buried under a flagstone in the courtyard.

Kang-Wa
Rinpoche invokes the Great Protectors and asks them to perform the activities of a Buddha. (Mahakala is blue, Ekajati has one eye, Mahadeva (Shiva) is red, and Trudo Lhamao (the Cemetery Deity) is brown.)It is usually during this dance that Ang Babu and his families make offerings to Rinpoche and the Sangha.
Mi-Nak

The two black men are servants of the deity Shalung Genyen Chenpo, the protector deity of Dza-Rong-Phu monastery-who appears next; this deity was originally fierce and killed people but later reformed and became a Protector of the Dharma.
Khandro

Five wisdom Dakinis enter and make offerings of tsog, song, and dance to Trulshig Rinpoche. These wisdom Dakinis are the active part of Lama, Yidam, and Khandro. There is a further ceremony and procession by the monks as Trulshig Rinpoche leaves the courtyard.

Tok-Den

This second comic interlude is a kind of spiritual soap opera, where a Tantric yogi and his two hopeless disciples attempt to cope with life, death, love, lust, alcohol, and an assortment of other samsaric problems. At the end of the scene, Tokden demonstrates his spiritual prowess by bending a metal sword against his unprotected skin.

Ngag-Pa
A monk takes out a Torma as a compassionate offering to the beings who like leftovers.

Ti-Cham
The ‘Knife Dance’ is to cut up any remaining demons.

Lok-Cham
This is the ‘Finishing Dance’ which concludes Mani Rimdu.

Guru Rinpoche

2008-08-11T22:10:00.000-07:00

Guru Rinpoche
Preceded by a reverent monk holding burning incense, Guru Rinpoche makes his dramatic appearance in the form of Dorje Trollo (the ‘Adamantine Sagging-Belly’). Guru Rinpoche has seven other emanations, six of which are peaceful, while Dorje Trollo is one of the Wrathful forms he assumed to defeat the demons in Tibet. He comes from his home on the Copper Mountain riding a flying tiger, together with the Ghing.Having paced out his symbolic mandala, Guru Rinpoche is invited to a throne and offerings are made to him, as benefits the ‘Second Buddha’.In his right hand he carries a Dorje, a symbolic diamond or thunderbolt, representing indestructibility, while in his left hand he brandishes a phurba, a symbolic dagger for slaying demons. Having overcome the demons, Guru Rinpoche converted them to Buddhism and made them take solemn vows to protect the teachings and all practitioners.The symbolism can be interpreted on many levels; the inner ‘demons’ of hatred, greed, and ignorance can be overcome by meditation on Compassion and Wisdom and transformed into Enlightenment.

The Dances (Chham)

2008-08-11T22:00:00.000-07:00

These take place the day after the Wang (empowerment).
Ser-Kyem
This offering of spiritual nectar is made in many ceremonies.The six dancers represent Ngag-pa, Tantric magicians, who make offerings from silver chalices of alcohol and small tormas to Lama, Yidam, and Khandro; also the Shi-Dak, the Earth deities.A Buddhist practitioner takes ‘refuge’ in the Lama, Yidam and Khandro; that is, his spiritual guide, his personal deity, and the Wisdom Dakinis. A central theme of Buddhist practice is to make offerings to these so they will help with the virtuous actions which lead to Buddhahood.

The Empowerment (Wong)

2008-08-11T21:57:00.000-07:00

The Wong is performed on the full moon day of the tenth month of Tibetan lunar calendar. His Holiness Trulshig Rinpoche will empower the people on this auspicious occasion for their long life, happiness and prosperity. The sacred Mani Rilwu (sacred pills) and Tshereel (pills for long life) is distributed to all the people present on this day.

Festival Preparations

2008-08-11T21:52:00.000-07:00

The Mani Rimdu takes place from the first day of the tenth month of the Tibetan Lunar calendar which falls between mid October to Mid November and lasts till the nineteenth day of the month. From the beginning to the end of the festival 24 hours Puja (rituals) will be performed by the monks to consecrate the Mandala, the Mani Rilwu (sacred pills), the Tshereel (pills for long life) and the Torma.
The Sand MandalaThe Mandala is carefully constructed, grain by grain, from colored sand; an intricate and symbolic design that takes many days to complete. Protective dagger deities are placed around the Mandala, and the bowl of Mani Rilwu pills (spiritual medicine) is placed above the centre.
The Mandala becomes the palace of Garwang Thoze Chhenpo, the Lord of the Dance; he is an emanation of the Buddha of Compassion and is the central deity of Mani Rimdu. The mantra OM AH HUNG RHI, OM MANI PADME HUMG is repeated thousands of times by the monks during the weeks of ceremonies which precede the public festival. During their meditation, the monks visualize all their compassion flowing in the form of the mantra into the Mandala and the mani rilwu pills. From the Mandala the compassion radiates out, blessing all those who come to observe the Mani Rimdu festival.

The Sand Mandala

The Mandala is carefully constructed, grain by grain, from colored sand; an intricate and symbolic design that takes many days to complete. Protective dagger deities are placed around the Mandala, and the bowl of Mani Rilwu pills (spiritual medicine) is placed above the centre.
The Mandala becomes the palace of Garwang Thoze Chhenpo, the Lord of the Dance; he is an emanation of the Buddha of Compassion and is the central deity of Mani Rimdu. The mantra OM AH HUNG RHI, OM MANI PADME HUMG is repeated thousands of times by the monks during the weeks of ceremonies which precede the public festival. During their meditation, the monks visualize all their compassion flowing in the form of the mantra into the Mandala and the mani rilwu pills. From the Mandala the compassion radiates out, blessing all those who come to observe the Mani Rimdu festival.
During their meditation, the monks visualize all their compassion flowing in the form of the mantra into the mandala and the rilwu pills. From the mandala the compassion radiates out, blessing all those who come to Chiwong.

The Rilwu Pills

Rinpoche calls this ‘Liberation by eating’. He gives a long life empowerment to the people who come, and afterwards the rilwu are distributed among them.

The Torma

This is made from barley flour and decorated with coloured butter. It begins by symbolising the body of deity, and by the end of the ceremonies symbolises enlightenment itself. It stands in the front of the mandala on its own shrine at the very heart of the temple.

Mani Rimdu Festival

2008-08-11T21:29:00.000-07:00

Mani Rimdu is a 19-day sequence of sacred ceremonies and empowerments culminating in the public festival which lasts three days. It is an opportunity for Sherpa and Tibetans to gather and celebrate together with the monastic community.Mani Rimdu is a re-creation of legendary events; the establishment of Buddhism in Tibet by the great saint Guru Rinpoche (Padma Shambhawa). Through the dances, symbolic demons are conquered, dispelled, or converted to Dharma Protectors as positive forces clash with those of chaos. The dances convey Buddhist teaching on many levels from the simplest to the most profound, for those who do not have the opportunity to study and meditate extensively.
Trulshig RinpocheThe monks who perform the dances first take vows at an empowerment ceremony with Trulshig Rinpoche, and during the dances they become deities rather than ordinary people. Because the dances are regarded as sacred they can only be performed in the context of Mani Rimdu, and not for ordinary entertainment. Trulshig Rinpoche explains, “To see Mani Rimdu is like receiving a blessing”.

H.H. Trulshig Rinpoche Solu Beni

2008-08-11T21:28:00.000-07:00

Reincarnated Lama Chhoki Lodro Rinpoche, who is well known as Trulshig Rinpoche was born in Yamdo Taglung in Tibet in 1923. At the age of four he was recognized by Abbot Ngawang Tenzing as the reincarnation of his own heart lama, Trulzhig Tendru Dorje. Now popularly known as Trulshig Rinpoche, this is his 31st reincarnation and he is the main abbot of Chiwong Monastery as well as Thupten Choling Monastery located very close to the north of Chiwong Monastery in Khumbu. This gallery presents some pictures from his holy activities. These photos are properties of Chiwong Monastery. Re publishing these photos is strictly prohibited without permission from the Chiwong Monastery Sangey Trust.

About Junbesi

2008-08-11T21:12:00.000-07:00

The region near Junbesi is well worth exploring & a day spent here can offer a variety of alternatives. To the north of Junbesi, about two hours, is the village of Phugmochhe (3100 m.) where there is a traditional Sherpa Art center. En route to Phugmochhe, a short diversion will allow a visit to Thubten Chhuling, a huge Tibetan Buddhist monastery about 1 1/2 hour’s walk from Junbesi.

2008-08-03T21:49:00.000-07:00

2008-07-27T20:17:00.000-07:00

Seed Syllable and Mantra Garland Medicine Buddha
This image is an aid for the meditation and visualization practice on the Medicine Buddha, the embodiment of all the Buddhas' healing quality.

Om Mani Padme Hum'

2008-07-27T20:10:00.000-07:00

Om Mani Padme Hum' (translation: 'Hail the jewel in the lotus') is a six syllable invocation (mantra) of Avlokitesvara, one who is invoked as the Protector from danger. It is claimed that one who recites this mantra will be saved from all dangers and will be protected. This mantra is widely used in Mahayana Buddhism. One can find this mantra inscribed on rocks, prayer wheels, stupa walls, loose stones heaped as Mani (jewels) on roads, paths, mountain passes, the approaches and exits of villages. One can find this Mantra inscribed outwardly in the prayer wheels with millions of this mantra inscribed on paper inside the prayer wheels. The devotee turning one round of the prayer wheel means he recites this mantra millions of times. As this mantra is thought to save one from all dangers, it is widely used in pendants, rings, etc.

Meaning of: OM MANI PADME HUM

2008-07-27T20:03:00.000-07:00

On the meaning of: OM MANI PADME HUM

The jewel is in the lotus or praise to the jewel in the lotus by His Holiness Tenzin Gyatso The Fourteenth Dalai Lama of Tibet It is very good to recite the mantra OM MANI PADME HUM, but whileyou are doing it, you should be thinking on its meaning, for themeaning of the six syllables is great and vast. The first, OM, iscomposed of three pure letters, A, U, and M. These symbolize thepractitioner's impure body, speech, and mind; they also symbolize thepure exalted body, speech and mind of a Buddha. Can impure body, speech and mind be transformed into pure body,speech and mind, or are they entirely separate? All Buddhas are casesof being who were like ourselves and then in dependence on the pathbecame enlightened; Buddhism does not assert that there is anyone whofrom the beginning is free from faults and possesses all goodqualities. The development of pure body, speech, and mind comes fromgradually leaving the impure states and their being transformed intothe pure. How is this done? The path is indicated by the next four syllables.MANI, meaning jewel, symbolizes the factor of method- the altruisticintention to become enlightened, compassion, and love. Just as ajewel is capable of removing poverty, so the altruistic mind ofenlightenment is capable of removing the poverty, or difficulties, ofcyclic existence and of solitary peace. Similarly, just as a jewelfulfills the wishes of sentient beings, so the altruistic intention tobecome enlightened fulfills the wishes of sentient beings. The two syllables, PADME, meaning lotus, symbolize wisdom. Just asa lotus grows forth from mud but is not sullied by the faults of mud,so wisdom is capable of putting you in a situation of non-contradiction where as there would be contradiction if you did nothave wisdom. There is wisdom realizing impermanence, wisdom realizingthat persons are empty of self-sufficient or substantial existence,wisdom that realizes the emptiness of duality (that is to say, ofdifference of entity between subject and object), and wisdom thatrealizes the emptiness of inherent existence. Though there are maydifferent types of wisdom, the main of all these is the wisdomrealizing emptiness. Purity must be achieved by an indivisible unity of method andwisdom, symbolized by the final syllable, HUM, which indicatesindivisibility. According to the sutra system, this indivisibility ofmethod and wisdom refers to one consciousness in which there is a fullform of both wisdom affected by method and method affected by wisdom.In the mantra, or tantra vehicle, it refers to one conciousness inwhich there is the full form of both wisdom and method as oneundifferentiable entity. In terms of the seed syllables of the fiveconqueror Buddhas, HUM is the is the seed syllable of Akshobhya- theimmovable, the unfluctuating, that which cannot be disturbed byanything. Thus the six syllables, OM MANI PADME HUM, mean that in dependenceon the practice which is in indivisible union of method and wisdom,you can transform your impure body, speech and mind into the purebody, speech, and mind of a Buddha. It is said that you should notseek for Buddhahood outside of yourself; the substances for theachievement of Buddhahood are within. As Maitreya says in his SUBLIMECONTINUUM OF GREAT VEHICLE (UTTARA TANTRA) all beings naturally havethe Buddha nature in their own continuum. We have within us the seedof purity, the essence of a One Gone Thus (TATHAGATAGARBHA), that isto be transformed and full developed into Buddhahood.

About Sherpa People

2008-07-27T19:51:00.000-07:00

Sherpas are one of the ethnically and culturally rich tribe of Nepal inhabiting in the Himalayan region. In Tibetan shar means East pa is a suffix meaning 'people': hence the word sharwa or Sherpa. The Sherpa people are a tribal group from eastern Tibet who migrated across the Himalayas to Nepal in the 16th century, perhaps motivated by warfare or famine. The Sherpa people originated in the eastern Tibetan Province of Kham. A female Sherpa is known as a "Sherpeni".Most Sherpas live in the eastern regions of Nepal Solu, Khumbu or Pharak. However, some live farther west in the Rolwaling valley and in the Helambu region north of Kathmandu. Tangboche is the Sherpas' oldest village in Nepal, and is estimated to have been built over 300 years ago. Sherpas speak their own Sherpa language which in many ways resembles a dialect of Tibetan. They traditionally are traders and farmers, cultivating their high altitude fields of potatoes, barley, wheat and buckwheat. Some live near Namche Bazaar. In India, Sherpas also inhabit the towns of Darjeeling and Kalimpong and the Indian state of Sikkim. Sherpa society uses a clan system or ru to determine marriage arrangements. The clan system is believed to have originated in Kham, where ru (literally, 'bone') clan & marriage system is still in use today. Clan identity is inherited through the father. Traditionally, each Sherpa would select a spouse from a clan outside their own. For example, a Lama cannot marry another Lama, but a Lama is free to marry a member of any of the other seventeen clans.Traditionally (although not strictly followed), the names of Sherpa men often reflect the day of the week on which they were born:-Days of the Week in Sherpa

English Sherpa
Sunday Ngi`ma
Monday Dawa
Tuesday Mingma
Wednesday Lhakpa
Thursday Phurba
Friday Pasang
Saturday Pemba

Sherpa History and Culture

2008-07-27T19:44:00.000-07:00

The Sherpas (originally Sharwa) are one of the numerous nationalities of the multiethnic state of Nepal. The word Sherpa or "Sharwa" in their native language literally mean "east people", and refers to an ethnic group from the eastern mountains of Nepal. Although westerners pronounce it "Sher-pa" the native Sherpa pronunciation is "Shar-wa". Shar means "east" wa means "person" in Sherpa and Tibetan language. The Sherpa people are a tribal group from eastern Tibet who migrated across the Himalayas to Nepal in the 16th century, perhaps motivated by warfare or famine. The Sherpa people originated in the eastern Tibetan Province of Kham.Religion has always been integral in history of the Sherpa culture. The first migrating Buddhist monks brought their prayer books and traditional teachings, and some of those original texts are kept in monasteries and are considered to be very spiritually valuable. The Tibetans also brought their language, which has since evolved to become more distinct than a dialect. However, Sherpa have no written language so their traditions and history are largely passed down by word of mouth. Their culture is fragile and is threatened by the advancement of western "civilization". Many agricultural practices and customs have been adapted for their unique terrain, but the Sherpa people keep very close ties with Tibetan people by traveling to Tibet for trade and pilgrimages to holy landmarks. Tibetans also make the journey to the markets in Nepal for trade.

The Sherpa people follow the Nying-mapa sector of Tibetan Buddhism interspersed with animist, shamanistic practices and conceptions. The economy of the local Sherpa community has traditionally been agriculture, livestock herding, and trade with Tibet. Since the 1950s, mountaineering expeditions have attracted tourism in the region. The local economy is becoming increasingly dependent on tourism. The Sherpa language is related to modern Tibetan, but only to a lesser degree mutually comprehensible. Since the Sherpa language is not a written and standardized language, the current elites endeavors to introduce a script on the basis of the Tibetan script, even though this alienates the Sherpa language which has developed independently from Tibetan over the centuries.Sherpa society uses a clan system or ru to determine marriage arrangements. The clan system is believed to have originated in Kham, where ru (literally, 'bone') clan & marriage system is still in use today. Clan identity is inherited through the father. Traditionally, each Sherpa would select a spouse from a clan outside their own. For example, a Lama cannot marry another Lama, but a Lama is free to marry a member of any of the other seventeen clans.Sherpa is actually the western mis-pronunciation of the ethnic designation "Shar-wa." Sharwa among themselves have eighteen surnames (historically originating in the Tibetan province of Kham)

Eighteen clan names listed below:-

1. Lama

2. Mende

3. Nawa

4. Pankarma

5. Shire

6. Sharwa

7. Shangup

8. Khambache

9. Munming

10. Lhukpa

11. Lakhshindu

12. Jongdomba

13. Chusherwa

14. Chaiwa

15. Garza

16. Goparma

17. Gole, Pinasa, Thaktok [Brother Clans]

18. Paldorje [Khumbu] or Salaka [Solu]

Note that one of the clan names is "Sharwa." Members of the Sharwa clan do actually use "Sharwa" as a surname. Other clans use their own clan name as surname - e.g., Chaiwa, Garza, Gole etc. However, even though "Sherpa" is an ethnic group not a surname, many Sherpas use "Sherpa" as an internationally recognized & respected surname, especially when dealing with those outside the Sherpa community.The Sherpa are one of many ethnic groups living in Nepal. They are famous worldwide for their mountaineering skills, reliability, work ethic and good nature. Many foreign writers not familiar with ethnic identities and cultural facts have misrepresented the Sherpa people as simple porters, while Sherpa have been employed in these jobs they are more typically the lead Climbers and Sardars (group managers) on expeditions. Since the improvement of education and opportunities available to Sherpa people, many hold advanced degrees and professional careers.

Sherpa Festivals

2008-07-27T19:37:00.000-07:00

Sherpas are one of the ethnically and culturally rich tribe of Nepal inhabiting in the Himalayan region. The festivals are the typically different from those of other races. In fact these festivals are the real property of the community. It makes feel that Sherpas are the civilized one as culture reflect the civilization of the society.

LOSHAR (NEW YEAR)

There are many ways of observing New Year in the different part of the world. The New Year is called 'Losher' in Sherpa. Sherpa New Year is known as "Gyalwa-Loshar" and this is similar to the new year observed in many Northern and Southern Asian countries like Japan, Tibet, Mongolia, China etc. Each of these countries have their own ways of celebrating the new year. Some places in Tibet, in the 1st of 11th month children playfully celebrate the New Year. This is call "Tola-Loshar". Some people celebrate the New Year on the 1st of 12th month which is called "Sonam-Loshar" (Peasant's new year). Gyalwu Losher is in the time of farming and at some places it does no coincide. So they are not like the Gyalwu Losher and not generally prevalent in the Sherpa Community. In Losher, The children and grand children offer scarf to the parents and parents in return give presents to the children, the neighbors go to each other's house to share the warmth of the New Year and is celebrated with prayers flags and happiness by all.

DUMCHI AND MANI-RIMDU

Dumchi and Manirimdu are two important festivals observed by the Sherpa community. On these festivals tantric dances, initiations, and Nensegphangsum i.e. trampling, burning and throwing (the practice which involves dispelling of evil spirits) are performed. These two festivals have strong religious significance. They involve huge expense and need to be sponsored by a family or group involving 3-4 families. The person or the families organizing this festival have to provide meals to the entire audience, and thus it can be expensive.In the upper region of the Sherpa villages a group of eight families sponsor the festivals together, the responsibility of making arrangements for Dumchi festival is generally decided by a drawing of a lot and the festival lasts for 4-5 days. In same places, people make voluntary contributions. Not every Sherpa community can afford to organize this festival. Today, only 25 monasteries celebrate either of the two festivals. They are celebrated at the same time in every monastery.

Dumchi

History reveals that Dumchi was once celebrated at Tagshintok, Dongda, Namdingma, Sete and Shartungnga monasteries. With the passage of time it was discontinued. The celebration of Dumchi festival began in Kyilhor Dingma in 1971 and in Samten-Chholing monastery in 1988. At Panchthar Akhezong monastery and Techermo monasteries, this festival was started only recently. However, beginning from 1992, the tantric dance of Guru Tsengyae (the eight different aspects of Guru Padmasambhava) is performed annually. In India, Dumchi is celebrated at Zangdokpalri monastery in Kalimpong in the district of Darjeeling. The festival originated in the 16th century. It involves dispelling all obstacles and misfortunes in the life of all sentient beings, human beings in particular. Its primary objective is to subdue all the evil spirits that harm sentient beings and that impede the spread of Dharma.Manirimdu: Manirimdu is similar to Dumchi in that it also involves ritual activities and tantric dances. However, in Manirimdu, Avalokiteshowr appears in neither a wrathful nor peaceful aspect and so the offering of sacramental cake (Torma) is not required. The devotees recite the six syllable mantra of Chenrezing-The Buddha of Compassion) “Om, Mani Padme Hung” for several days placing Mani pills in front of the shrine. Thus this festival is named as Manirimdu (“Rim” means pills, where as “Du” means to accomplish). Manirimdu first spread among Sherpa communities at the beginning of the 20th century.Today some of the Sherpa monasteries, celebrating Manirimdu are the Thame monastery, Tangboche monastery, Chiwang monastery, Jyalsa monastery and Kyilkhor Dingma monastery. Generally both Manirimdu and Dumchi are not demonstration of Dharma, but is practice of the highest Tantric Yoga, which involves direct dealing with Lama (Spiritual Guru), Yidam (personal meditation deity), khadro (Dakini of female celestial bodies who protect those practicing 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 accumulations one attains Buddha-hood and eliminates the two obstructions (the delusive obstruction to liberation and the obstruction to omniscience).

Famous Sherpa

2008-07-27T19:25:00.000-07:00

Late Mr. Tenzing Norgye Sherpa

Tenzing Sherpa was born in 1915 in Thame village, Solu-Khumbu, Nepal. He first began climbing mountains in 1935. In 1953, he was the first person to step on the world's Highest Peak, Chomo-Langma (Everest). This act not only drew world fare to himself, but also to Nepalese, and especially Sherpa. Tenzing received medals from countries all over the world, not to mention the honor of "Nepal Tara". He passed away in 1986. To this day, Sherpa still remain in the forefront of people climbing Mount Everest.

Late Babu Chiri Sherpa ( 1965-2001 )

Babu Chiri Sherpa was born in 1965 in the remote village of Taksindhu in Solu Khumbu district of Nepal. From the age of 13 he started his career as a climber. By the time he was 36, he had submitted Everest 10 times, become the fastest climber of the world's highest mountain and spent an unprecedented 21 hours on the summit, thus creating two unique world records on Everest. Soon he became a shining star for more than 20 million Nepali people. But on Sunday the 29th April 2001, his sad and sudden demise shocked the whole world. He fell into a 200ft deep crevasse accidentally while on his way to the summit and became dear to the gods of the mountains.

Late Mrs. Pasang Lhamu Sherpa

Pasang was born in 1958 in Buwa (Surkey) Solu-Khumbu Nepal. She was the first Nepali woman to successfully summit Mt. Everest in 1993. She passed away during her expedition in the same year. This feat brought world-wide attention not only to herd self, but also to Nepali, and especially Sherpa women.. Nepali government honoured her with the "Nepal Tara" Medal, and issued a stamp of her picture in 1994.

Mr. Kaji Sherpa

Kaji was born in Le-Dingma Village, Solu-Khumbu, Nepal in 1964. He Climbed Everest in 20 hours and 24 minutes setting a new world record in 1998. His intention was to climb Everest in 18 hours. The expedition was organized by May 29 Memorial Trust. Kaji had already climbed Everest four times.

Mr. Ang Rita Sherpa :- (HERO OF THE HIMALAYAS)

Ang Rita was born in 1949 in Thame Solu-Khumbu Nepal. He is known as being the only person to top Mt. Everest 10 times from 1990 till 1998 without oxygen. Because of his feats Nepal has awarded him the honours of Gorkha Dakshin Babu First and Trishakti Patta First.

Late Mr. Sungdare Sherpa

Sungdare was born in 1956 in Thame village, Solu-Khumbu, Nepal. He is known for reaching the top of Everest in 1976. From then until 1988 he submitted Everest five times. Nepal awarded him the honours of Gorkha Dakshinbabu First and Trishakti Patta First. He Passed away in 1989.

Mr. Apa Sherpa

Apa was born in Thame village, Solu-Khumbu, Nepal in 1962. From 1990 till 1998 he climbed Mt. Everest 16 time and is the second person to do this consecutively.

Sherpa

2008-06-14T01:00:00.000-07:00

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

2008-06-14T00:05:00.000-07:00

Edmund Hillary passes away at 88

2008-06-13T23:55:00.000-07:00

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

2008-06-08T02:05:00.000-07:00

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

2008-06-08T01:49:00.000-07:00

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

2008-06-08T01:41:00.000-07:00

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

2008-06-02T20:40:00.001-07:00

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

2008-06-02T20:15:00.000-07:00

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

2008-06-02T19:57:00.000-07:00

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

2008-06-02T19:47:00.000-07:00

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

2008-06-01T00:06:00.000-07:00

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).