Introduction
Place like Tsum and other remote Himalayan villages have a long history of flourishing Buddhist religion and culture and had its extensive influence. The ancient remains are also vividly visible these days and can be seen by anyone.Due to the inaccessibility, remoteness, out migration, this sacred valley and its people have been suffering from major setback, suppressed and thus become minority. The art, culture, tradition, religion has almost come to its extinction. Tsum Welfare Committee, TWC, is therefore committed and devoted to preserve and revive its native and ancient valuable tradition in Tsum and other remote Himalayan village by fulfilling the needs of people.
A detail information on Tsum
Full Story
Tsum comes from the Tibetan word,"Tsombo" which means Vivid. A sacred, virgin Himalayan pilgrimage valley, situated north east of Nepal, Gorkha district. This includes two remote villages development committee Chhekampar and Chumchet.Together with the majestic back drops of the famous Ganesh Himal, Sringi Himal and Buddha Himal, this serene valley carries a history of ancient Himalayan civilization styles; culture, art, tradition, religion, customs and thinking.
The great Buddhist Yogi Chyuchin Milarepa once meditated here in the cave of the great mountains. Buddhist religion has a keen sense of beautiful- a mystic sense of nature that plays an important part in leading the mind from the mundane to the higher and deeper world of the divine and in transforming mere existence into an experience of living with wisdom and compassion.
Place like Tsum and other remote Himalayan villages have a long history of flourishing Buddhist religion and culture and had its extensive influence. The ancient remains are also vividly visible these days and can be seen by anyone.Due to the inaccessibility, remoteness, out migration, this sacred valley and its people have been suffering from major setback, suppressed and thus become minority. The art, culture, tradition, religion has almost come to its extinction. Tsum Welfare Committee, TWC, is therefore committed and devoted to preserve and revive its native and ancient valuable tradition in Tsum and other remote Himalayan village by fulfilling the needs of people.
A detail information on Tsum
BEAUTY Ganesh-I Yangra
Yangra (Ganesh I) is the highest peak of the Ganesh Himal, which is a subrange of the Himalayan mountain range. Although not an 8,000 metre peak, and little visited, it enjoys great vertical relief over the nearby valleys. Location Yangra, and the entire Ganesh Himal, lie between the Budhi Gandaki and Trisuli Gandaki valleys, northwest of Katmandu. Yangra lies on the border between Nepal and Tibet, and is east-southeast of Manaslu, the nearest 8,000 metre peak. Climbing History The Ganesh Himal was first seriously reconnoitered for climbing by H. W. Tilman and party in 1950. The first attempt on the peak was in 1953. The first ascent, in 1955, was by a Franco-Swiss expedition led by Raymond Lambert, via the Southeast Face and Ridge. The ascent was most notable for the presence of a woman, Claude Kogan, in the summit party, which was very rare at the time. Lambert, Kogan, and Eric Gauchat achieved the summit, but Gauchat fell to his death on the descent. The Himalayan Index lists no other ascents of Yangra, although a 1960 attempt reached the East Peak of the mountain. Ganesh Himal
Ganesh Himal is a sub-range of the Himalayan mountain range. It is located mostly in north-central Nepal, but some peaks lie on the border with Tibet. The Trisuli Gandaki valley on the east separates it from the Langtang Himal; the Budhi Gandaki valley and the Shyar Khola valley on the west separate it from the Sringi Himal and the Mansiri Himal (home of Manaslu, the nearest 8000m peak). The range lies about 70km north-northwest of Kathmandu. The highest peak in the range is Yangra (Ganesh I), 7,422 m (24,350 ft). Despite having no peaks over 7,500m, the Ganesh Himal enjoys great vertical relief over the nearby valleys; Ganesh NW (known as Ganesh II or Ganesh III, see below) is the most favored in this respect, being closest to the Shyar Khola. The name for the range comes from the Hindu deity Ganesha, usually depicted in the form of an elephant. In fact, the south face of Pabil (Ganesh IV) slightly resembles an elephant, with a ridge that is reminiscent of an elephant's trunk. Names and elevations for this range differ from source to source; see the notes below the table. The least ambiguous way to refer to the different peaks would be "Ganesh NW", etc., but this is not the standard practice in the literature for this range. Highest peaks in the Ganesh Himal
Sringi (Chamar Himal)
This article is about the mountain in Nepal. For the Indian caste, see Chamar. Chamar is the highest peak of the Sringi (or Serang) Himal, which is a subrange of the Nepal Himalaya. Chamar and the entire Sringi Himal lie in Central Nepal, just south of the Tibetan border, between the Shyar Khola valley on the east and the Tom Khola--Trisuli Gandaki valley on the west. Chamar is about 90 km northwest of Kathmandu, and about 25 km east of Manaslu, the nearest eight-thousander. Notable features The Sringi Himal is small in land area and remote even by Himalayan standards; it has seen little visitation from outsiders. Although low in elevation among the major mountains of Nepal, Chamar is exceptional in its steep rise above local terrain. For example, it rises 5500 m from the Tom Khola/Trisuli Gandaki confluence in a horizontal distance of about 13 km. Climbing history Interestingly, there is no record of attempts on this mountain prior to the successful first ascent in 1953. In May-June of that year, a party from New Zealand climbed the peak via the Northeast Ridge route, placing five camps. The Himalayan Index lists three more unsuccessful attempts, in 1983, 1994, and 2000, but no more ascents of the peak. Flora and fauna The cool temperate region east of the Shiar Khola, en route to Tsum Valley, is a dense forest of coniferous plants. In general, the north-facing slopes are dense forests, whereas the south-facing slopes are open, steppe meadows. The east side of the Shiar Khola, facing north, is characterized by dense tall forests as common in the area. The dense forest has enclosed the trail en route to Tsum Valley, and starts from the confluence of the Buddhi Gandaki and Shiar Khola near Chumchelung. According to the reconnaissance survey of IUCN, the temperate and sub-alpine vegetation include an abundance of chirpine (pinus proxbrughii), Juniper (Laryx Himalayan), Blue pine (pinus wallichiana), Spruce (picea smithiana), Chestnut (Castanopsis indica) and Walnut (Juglans regia). At the elevation of 3,500 m there are patches of birch (Betula utilis). Many areas possess trees such as Maple (Acer caesium), Cottonwood (populus ciliate), Cedar (Cedrus deodara) and Cypress (Juniperus communis). In the ravine area, there are patches of alder (Alnus nepalensis) and on the ridge area, rhododendron (Rhododendron arboretum) and Himalayan bamboo (Aramdianaria falcate). Other plants encountered along the way are cinnamon (cinnamomum zaylanicum), lokta (Daphne bholua), fern (Dryopteris fillix-max), yellow raspberry (Rubus ellipticus) and Indian cassia (Cinnamoum tamala). A herd of 22 blue sheep (Pseudois nayaur) were seen at Bhanjyo at an altitude of 3,850 m. in winter they are seen around Mu Gompa. They have slowly been moving up to higher elevations because their territory has been invaded by yak, nak (female Yak) and chauri (a cro0ss between a nak and bull0. Tsum valley is a good habitant for musk deer (Moschus moschiferus) Other wildlife observe in the field were rhesus macaque (Rhesus mulatto), langur (Presbytis entellus), marmot (Mamotta bobak), snake (Amphiesma himalayana), common lizard (Calotes versicolor) and jackal (Canis aureus). Other wild animals includes Himalayan chamois ( Nemorhaedus ghoral), clouded leopard (Neofelis nebulosa), snow leopard (felis unica) and Himalayan black bear (Selenarctos thibetanus).
Birdlife seems to be very rich. Huge birds like the Himalayan griffin and the lammergeyer are common in alpine zone. Other commonly seen birds are Danphe Himalayan Monal (Lophophorus impejanus) Red billed Choughs (Pyrrhocorax pyrrhocorax) Snow pigeons (Columba palumbus) Rock Pigeon (Columba livia) Ruddy shelducks Large-billed Crow (Corvus macrorhynchos) Blue Whistling Thrush (Myophonus caeruleus) White-browed Shortwing (Brachypterax Montana) Bearded vulture (Lammergeir barbatus) Kaalij pheasant (Lophura leucomealnos) Himalayan Griffon Vulture (Gyps himalayensis) King Eagle (Aquila chrusaetos) Common Hoopoe (Upupa epops) Mountain Scopes Owl (Otus spilocephalus) Himalayan Swiftlet (Collocalia brevirostris) Birds life have been well preserved since the area is banned for hunting birds and other wild animals.
Since Tsum Valley is exceptionally rich in flora, fauna and bird life, this area could be declared as a biodiversity sanctuary as well as wildlife sanctuary for blue sheep, Himalayan Tahr and Musk Deer. Especially, the dense Mathang forest area and Kalung at the North-east are home to these endemic and endangered animals. Off-Farm Activities Medicinal herbs Medicinal herbs found in the area are briefly presented below: Yarsa gumpa (Cordyceps sinensis). A strange plant that grows out of the anterior end of a caterpillar is found in the alpine region of the Himalayas and is regarded to be a tonic for humans. It is available in the alpine pastures above Shihar Khola. Collection of this plant during the spring season becomes the major economic activity. The whole family set up for the collection in the alpine meadows. However, there is a belief that collecting the single plant is like murdering the lama. These days, the price for one plant is Rs. 300 to 350. It is considered to be highly aphrodisiac and has a good market in Tibet, Nepal, Taiwan, Hong Kong and Japan. Nepal has declared it as an endangered herbs making its selling and buying illegal. Jatamasee (Spiknark; Nardostachys grandiflora). The aromatic rhizome of this herbs makes and excellent drug against hysteria and heart palpitations. It is found on high altitude areas of the region. It has a long tradition of export to Indian and overseas market. Over exploitation of this herb has been considered to be a serious threat and the government has banned export of the rhizomes in crude raw form. Kutkee ( Picrorhizara scrophulariiflora). The roots of this herbaceous plant are used as a stimulant and appetizer. It is found in the high alpine areas. Kutkee is largely used in Ayurvedic medicine and is exported to India. Kumaki ( Moha Bhiringaraj oil; (Onosma maharangee l O. emodi). This medicinal herbs yields black dye, used to dye hair, and is found in the forest of sub-alpine regions. It cools heat and nourishes hair. Its commercial name is Miha Bhringol. Timur (Nepal pepper; zanthoxylum armtum). Nepali pepper grows widely in the region as a wayside shrub and as shrubbery of forest fringes. It used as a spice all over Nepal. Jimmu (Aromatic leaf garlic; Allium hypsistum). Jimmu isfound around the high altitude dry region of the Nepal-Tibet border, and is used as a spice. Chiretta (Chiretto; Swertia chirayito). The dried plants are drugs of multiple utility such as tonic, stomach ache, febrifuge, asthma, laxative, etc. It is one of the principal herbs for export to India. Padamchal (Rheum webianum). The root wood of this herbaceous plant has laxative properties, used widely in traditionally medicines both in the Tibetan as well as the Chinese system. Panch Aunle (Gound Orchid; Dactylorhiza hatagirea). Small tuberous root of this orchid are considered very potently and are used as a valuable tonic. It is one of the most expensive herbal items of the Himalaya. Gurjo ( Tinospora cordifolia). Thisis a good drug for the treatment of stomach ache, and as an antiperiodic, anti—pyretic, aphrodisiac and for other remedial effects. It is a climber occurring at the lower reaches of Budhi Gandaki Valley in subtropical forests. Seabuckthorn (Hippophae rhamnoides) The fruits are used as an agent of traditional medicine. Sea-buckthorn berries are multipurposed, edible and nutritious, though very acidic and astringent, unpleasant to eat raw, unless 'bletted' (frosted to reduce the astringency) and/or mixed as a juice with sweeter substances such as apple juice or grape juice. They can also be used to make pies or jam. Amla (Embalic Myrobalan; Embalica officinalis) The fruits are high nutritive and medicinal value. A principal source of vitamin C in traditional medicine, it is one of the three components of the famous Ayurvedic medicine “Trifala”. Silajit It is an exude from milestones with a high repute as a medicinal product of Ayurvedic system. It purifies blood, makes bones strong and increases bone marrow. Dhupi (Juniper; juniperous sp.). Junipers are abundant in upper. It is widely used as insane in monasteries. Nirmashi (Aconotum orochryseum) This is used as tonic for toothache. It also as antidote and is used to treat stomach ache and heart pain. Mushrooom (Merchella esculenta) This rare species of mushroom called musure chyau, is known by the name of guchchhi chyau in western Nepal and is also found in the forest of northern Gorkha. It is of two kinds: black (found in moist places) and white (found in sunny places). It is prized for its high nutrient content and is expensive and generally sold at Rs. 5000 per kilo in the market of Kathmandu valley. There are many other species of eatable and non-eatable mushrooms in the forest of Mathang and Elung Chuli. Local people can easily distinguish them and they dry the mushroom in summer to store for the winter.
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HERITAGE Religio-Cultural Assets Tsum Valley is extremely rich in cultural assets, including gompas, mani walls, chhortens, mani-cum-chhortens andkaanis (gateway chhortens). According to IUCN reconnaissance survey in 1997, there are total of 153 such tangible heritage. If individual shrines were counted as well, the number would exceed 250. These concrete form of religion and culture are found almost everywhere along the trail. The longest mani walls (over 250m) were observed at Dzong and Nyile. At a distance, these walls appear to be stone fences bordering the trails. About 72 chortens and 50 mani-cum-chortens were recorded on the trail. Mani Walls are long walls made of mani stones i.e. stones with carved mantras (prayers). They are part of important religious sites and koras. Most of the mani walls in Tsum Valley is constructed by one of the great social religious activist from Nyile ‘Me Tuwha’. The main purpose of these mani walls is to ask the help of the gods along the way by the travelers.
Prayer wheels called manilokor are wood and leather cylinders containing mantras (prayers), such as Om Mani Padme Hum. The prayer wheel is attached to the circumambulatory paths with series of mani walls. Individual large prayer wheels called mani tungyurs housed in adjacent to local lhakang. Almost every settlement has mani tungyur and women perform sacred rituals and chanting in the fool moon locally called manjyang.
Kaanis are also called gateway chortens before the entry of any village where travelers are supposed to walk through. The architecture of kaani resembles with the stupa only the difference is people circumambulate the stupa where people and animals walk through the Kaanis. There are about 20-25 strategically locatedkaanis. Prayer flags, flagpoles, piles of stones and Khats mark the top of the main passes and the trajectory into the settlement is lined with mani walls and chhortens.These protective structures and elements built with vernacular architecture can be seen through out the landscape protecting the settlements from bad and evil spirits.
 Kyimulung is the sacred and secret Buddhist pilgrimage circuit in the mountains around Tsum Valley in a 30 km radius of the Nepal-China border. It is bounded by Lajyang Bhanjyang in the west, Thapla in the east, and goes through places such as Chhekam, Philim, Sirdibas, Dyang, Bihi, Namrung, Prok, Lho, Samagaon and Samdo in Nepal, and Rui Gaon, Ning, Sala Himal and Nyang in Tibet. Buddhist circumbualate the region clockwise. It takes about 30 days to complete the circuit. Circumbulation can be done by anybody at any time provided that there is not too much snow or cold weather. However, only the elderly people in the region have done it. Snellgrove (1961) reports that he met pilgrims from Kyirong doing Kyimolung at Prok in the early sixties. Kyimolung takes its name from Kyimo, meaning “happiness” and Lung, meaning “stream”. That is why the area is called Kyimolung, or the “stream of happiness”. Kyimolung was identified by Guru Padmasambhava, who foresaw several sacred places in the Himalayan region, especially along the Tibetan border (Kyimolung at the Tibet-Nepal border, Khemjung at the Tibet-Sikkim border, and Khambulung at the Tibet-Bhutan Border). These sacred places would be places where followers of Buddhism could meditate and worship peacefully in future times of conflict and war. Due to the cold climates and high altitudes of these places, only true devotees would be able to continue their practices. Padmasambhava said that Kyimolung would be the safest place for Buddhism at the time of conflict. Padmasambhava wrote that detailed information about Kyimolung in the Tibetan language, which would enable any sincere pilgrim to complete the circuit successfully. The information included the exact locations along the route, the types of places one would pass, the availability of food and the languages spoken in the area. This document remained hidden for some time until a reincarnate lama found it and read it thoroughly. However, the document remained unnoticed until another followers of Padmasambhava, Guru Chorten, discovered it and brought forth instructions to the followers and disciples of Padmasambhava. He told them about the pilgrimage and the religious texts and the scriptures hidden there. Padmashambhava visited Kyimolung and performed a meditation. During his meditation, he is said to have subjugated all of the withces, ghosts and spirits of the forests. They became his disciples and pledged to support his other disciples and pilgrims to the area by helping them with food and shelter. Kyimolung is the most sacred and secret pilgrimage in Buddhist Lamaism. Circumbulating the area means paying the highest homage to Guru Padmasambhava. Meditating at Kyimolung means becoming close to Padmashambhava and obtaining bliss and complete salvation. Accroding to local beleifs, Kyimulung consists of four doors; the door of rock, wind, wood and water which are strategically located in different places along the circuambulation. This sacred circuit also consists of 108 settlements of wood, stone, earth and cave-roofed dwellings. Piren Phu (Cave) Piren (pigeon), Phu (Cave); this is one of the most sacred cave in Tsum Valley, located in the village of Burji. This is also known as Milarepa cave. Milarepa, a famous Tibetan saint was believed to mediate here and there is a footprint on the stone. There is no exact date about Milarepa’s arrival and formation of cave. The cave is a habitat for Himalayan Pigeons.According to the local belief, Milarepa used to beg in nearby villages disguised himself as a beggar. One of the old women misbehaved him and gave half buckwheat bread. Later, her field became half cultivated. Even these days, amidst the huge fertile agricultural land of Burji, there is a small plot, which remains barren. The cave is on the foothill of rugged cliffs. It is probably the largest and the most popular cave of Norhten Gorkha. There are two separate Gumba attached to the rocky cave which house the life size statue of Avaloketishwara, Budhha, Tara and Milarepa. With the complete silence environment Himalayan fauna including Bearded Vultures, crows and Himalayan Danphe-Monal are flying below this cave. A beautiful aerial view of the Shiar Khola, Rachen Nunnery, mountain range and several other settlements amidst the vast agricultural land can be seen from this cave. The snow melted stream, juniper, birch forests and sunapti are quite common around this cave. There is another cave next to the Milarepa cave, which is relatively larger than Milarepa Cave. The interior of the cave is domical in shape and large openings from the east. Different types of sounds can be heard when stone struck with the cave walls and floors. Every year in the month of November- December, the horse festivals began and the horse riders prays the cave by lighting the butter lamp and make offering like Ghee, Money etc. The community of Burji manages this Milarepa cave cum Gumba. Few years ago, the renovation works carried out to refurbish the dilapidated situation of the cave. Richly painted Buddhist mural, excellent artistic scripts carved on stones, long prayer flags and significant Buddhists paper scripts makes this cave one of the most important scoio-cultural as well as viable asset for tourism. Local Lama Kunchok also meditated here for several days with little food. Couple of retreat caves along with series of Chortens is constructed just below the cave. One of my friends mother from Burji has been meditating here since a long time back. There is also a newly found cave 200 meters away from Milarepa Cave. The access to the cave is still rocky and the entry of the cave is small and interior of the cave is quite narrow and dark. This cave is also famous as different sounds of Buddhist ritual instrument can be heard when one struck a stone in different parts of the cave. Sound of Buddhist trumpet and conch can be clearly heard. Dress The traditional dress for both men and women is a special long overcoat locally called chhuya. Traditional clothing for men in Tsum Valley, has included wood boots with yak hair twine soles locally called “Koril”,chuba (a kind of rugged kimono) bound with belts, and ornate hip daggers made of silver or bronze. Tsumba women’s dresses are of a similar ‘wrap-around’ style, and always include brightly colored striped apron tied around the back (Miti) and the front (Pange) of their waists belted on. Traditionally clothing was produce locally, from the wool provided by the cattle (sheep, goats and yaks). Spinning is a constant activity throughout the valley, and both men and women can be seen spinning wool with little wooden spinning wheels, which they carry along during their daily tasks. Men generally spin the rough materials such as goats and yak wool, while women take care of the good quality sheep wool which is used for weaving fabric for clothing. This weaving of fabric for chubas, aprons, belts and tents, is still practices by women today, although sheep wool, yak hair and natural dies have often been replaced by synthetic materials. The use of yak wool is today mainly popular on the lower Tsum Valley, where there are less influences from the ‘outsiders’. There are villages where for example salt-bags in yak wool are still being produced. Carpet making, a related activity, is also preformed by women.
The Tsumbass, both men and women, traditionallygrew their hair long. Both would often wear their hair in tresses. Older men can still be seen wearing their hair in the traditional style, including the red ribbons or pieces of wool which are woven through the tresses. Jewelry Particularly on festive occasions, jewelry is worn by both men and women where ornate coral, turquoise, silver, and gold necklaces, earnings, and headdresses are displayed. On less spectacular days both sexes wear ring and earrings, and women may also wear pieces coral or turquoise on a simple necklace. Amulets which are believed to have fallen from the sky or been created by lightening are also worn as ornamental jewelry. The precious stones (mostly coral and turquoise) have traditionally been imported, which add to their value. Most of the women posses a large collection of jewels, including elaborate headdresses set with turquoise (although these are less elaborate than in some other parts of the Tibetan world). Jewelry is given from mother to (eldest) son, generally on the day of his wedding. Since most of the properties are inherited by the eldest son, only little jewelry is the wealth a woman possesses and the land (Morken) which has to back after the demise of women. For younger daughters, new jewelry is purchased. Handicrafts and Local Products  Tsumba (the local inhabitants of Tsum), especially women spin and weave yak wool to make tan(woolen mattresses),chuktu (woolen handwoven blankets), carpets and chuya (woolen kimono). Elderly men spins threads from local wools however, these crafts can not be done in a large scale because of the modern intervention. It takes almost a year to make a chuya and dying is done with local plants. Local people also make baskets from Himalayan bamboo for their household work. Linked to the preservation of traditional architecture and culture is the sustainability of craftsmanship. The stone-wood construction technique without binding material, richly carved door and window not only in the gumpas but also in the houses are the unique features. Additionally, the traditional crafts, such as weaving can be developed into products for a tourist market, providing the inhabitants with alternative and sustainable sources of income. These handicrafts reflect the culture and tradition of Tibetan and mountain communities and are essential component of their daily life. Most of the handicrafts and other local products in Tsum Valley are for home use. However, they are gradually starting to come to local markets also. Tojum/Pari (water pot), Zaru (laddle), Marjyong (Oil pressing pot), Gogphur (Chilly grinding pot), Phorwa (tea cup), Bhak (mask) and Gajom (horse accessories) are to name but few. Artisan works are employed in off-farm activities such as masonry, ghatta (water-powered mill) and handicrafts. Some of the common craft works include wooden mask, wooden tea cup, dhagen (playing instruments), pong (wine carafe), wooden drinking glass, karuwa (wooden jug), wooden mortar and wooden kitchen spoon and appliances used for animal husbandry. | |||||||||||||||||||||||||||
