The "Chhyutt" (छ्युत्त)

“Chhyutt” (छ्युत)

Introduction: Many elements of Tamang culture that we label today as blind superstition has logical explanations behind them. Lack of proper analysis and explanation has consequently led to the extinction of some of those valuable elements from Tamang culture. Historically, the Tamang culture has been a dominating factor and has always remained like a solid rock and unchallenged because of its scientific approach. One of the valuable elements which still hold good and significant in Tamang culture can definitely be the “Chhyutt”. Many of us may consider it superstitious; few may treat it as illogical. Some of us might presume it religious & spiritual and others may even consider it vague & absurd. But the universally accepted truth is that this valuable element has always been an integral part of Tamang culture and has given a distinct identity to Tamang community since time immemorial. Many people are not familiar with this term considered the simplest and the most significant elements of Tamang culture.  This unique act which is performed by Tamang people has already invited various thought and opinion, and in the garb of all the opinion we have tried to discuss and analyze this great philosophy that continues to be an important part of Tamang culture.

Definition of “Chhyutt”: Performing the act of three drops (in case of liquid food) or the act of offering thrice (in case of solid food) carried out mostly at the initiation of eating & drinking or at the initiation and at the end of every worship, ritual, rite and ceremony,  exclusively in Tamang culture. It is performed with the help of index finger of the active hand (either right or the left hand).

“Mandatorily required Karchyol items for a Tamang Wedding” (कर्च्योल पोंग वा चार्दाममा नभए नहुने सामग्रीहरू)

“Mandatorily required Karchyol items for a Tamang Wedding”

(कर्च्योल पोंग वा चार्दाममा नभए नहुने सामग्रीहरू)

GANBA + tAMBA MEET 2011

In an effort to standardize the wedding ceremony in Tamang community, a full day seminar had been organized on 9^th March, 2011 in one of the regions predominantly inhabited by Tamang people. About 40 Tambas and Ganbas from around the villages with an average age of 65 years had happily participated. An extensive discussion on the subject took place in the post lunch session, where everyone expressed their views in turn. The session was filled with enthusiasm as well as excitement. At times, the temperature went very high and kept fluctuating throughout the session.

“Thunda Sorsi”

Apart from Saang Sergem (Worship or पुजा पाठ) which is a default part of the procedure, there are four main components of Ghewa, (1) Fowa, (2) Thunda Sorsi, (3) Mhinzyang,   (4) Ngow (ङोव).  Normally, it is expected that Saang Sergem is carried out by the religious teachers (Lamas) at the initiation and at the end of the ritual or every day before the start of the day and the end of the day. All the above components except “Thunda Sorsi” are the functions of religious teachers (Lamas). It may not be possible here to describe all the components, but we shall try to deal with relevant components in brief. On the very first day of Ghewa, the initiation takes place by   performing “Sang Sergem”. The normal start up is immediately followed by the very first component that is “Fowa”. The religious teachers pray and read intensively the Chhoy (the holy book) to make the way for the deceased to transformation or pave the way to eternity. The main purpose of this component is to protect the deceased soul from harmful agents or evil spirits. 

The Marvelous Tamang Etiquette

The Marvelous Tamang Etiquette

Tamang people are excellent hosts and are considered as big heart people, which may be by virtue of their compassionate nature. Most of them are accessible and approachable, and are governed by frequent interaction with each other. They visit the houses of kith and kin, and the visitors do drop in to their houses quite often. The visitors are always accompanied by one of the members of the host family to attend them. Traditionally, Tamang people love to offer food and drink to the visitors and they do not feel good if anyone leaves their houses without eating or drinking. Even if somebody casually drops by their houses especially when they are neighbors who see each other daily, it is considered to be a social visit. In all the social visits and in almost all the social events food and drink is commonly offered. They are followed by songs and dances. The drink here implies ji which is a fermented millet beer (local brew) in the villages and may extend to various brands of foreign liquors in the urban areas. The events are normally signed off with songs and dances, where people from all categories and age groups’ twist their waists and sweat out for some time. This part of the event has been traditionally in existence and extends throughout the night. However, due to more and more engagements of the people as well as due to growing awareness of health, hygiene and time factor there appears to have restrictions on the use of drink and the limit on the timing until mid-night. This latest developments have come to light in the urban and the village Tamang households.