CHAPTER ONE

INTRODUCTION

1.1 Background of Study

Though Tamang settlement is found across the country, the dense population of Tamang
remains in the surrounding districts of the Kathmandu Valley. The districts in where dense
Tamang settlement is found are: Rasuwa, Nuwakot, Dhading, Kathmandu, Lalitpur,
Bhaktapur, Kavrepalanchok, Dolakha, Makawanpur, Ramechhap, and Sindhuli.

Nothing has been said decidedly about the origin of the Tamang people so far (Tamang,
1992:4). However, they are considered to have settled in Nepal for centuries (Tamang,
2052:17-20; Lama, 2053:71, cited in Poudel, 2006:1).
With the reference of monasteries, Lama (2053:71, cited in Poudel, 2006:1) concludes that
the Tamang people settled around Kathmandu Valley many years before 214 A.D.
Varenkamp (1996:10) writes, "In the mid-seventh century, the Tibetan king, Songtsen
Gampo, marched into present-day Nepal with an army possibly made up of the Tamangs'
ancestors. It is most likely that they came down from Kyirong in Tibet via the Bhote Koshi
valley, and continued south to the Kathmandu Valley and beyond into India. According to
tradition, many of these soldiers decided to stay and spread out to the east and west and make
a living for themselves in this new land of promise."

Sir Herbert Risley's following conclusion seems to be more convincing:

Their physical characteristics and the fact that their exogamous divisions (thars) bear Tibetan
names, seem to lend support to the opinion that they are descended from a Tibetan stock,
modified more or less by intermixture with Nepalese race (in Grierson, [1909] 1990:189).

Tamang people are one of the major indigenous ethnic groups in Nepal pertaining to the
Mongoloid sub-branch of Tibeto-Burman community. They have their own language, culture,
tradition and a distinct life style. They embrace different perception about their societies,

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different notions of living and maintaining livelihood, different sets of ideas akin to their
customs and tradition. The word 'Tamang' refers to both the people and the language they
speak. The available information and evidences show that the oldest use of the word 'Tamang'
dates back to 13th century.

According to Mcdonald (1989:170, cited in Yonjan 2003:3), the oldest historical record of
the Tamang people appears to be the genealogical history of Ngari Gungthan kings by Kah-
tog rigdzin Tshe-dbang Nor-bu. Quoting the list of forts founded by king Bum-lde mgon who
reigned from 1253 to 1280 AD, the fort is mentioned as:

Ta-mang se-mon kha gnon-dul

glo-smad mu-khun srin-rdzong brtsegs
Mcdonald translates this as to mean 'in order to suppress the Se-Mon Tamang,
in lower Glo, he built the Sri fort at Muktinath'. The term 'Tamang' was
banned to use for Tamang people as clan name for a long period until 1932
AD.

Demography

According to the population census 2001, the Tamang people are found spread in all the
districts of Nepal. Among the 75 districts, the three districts comprise highly dense Tamang
population such as Makawanpur (185,874), Kavre-palanchok (130,261) and Nuwakot
(111,112). On the other hand, the least number of the Tamang population in the three districts
is in Jajarkot (15), Argha-khachi (15) and Rukum (18). The major Tamang populous areas
fall within the Central Region of Nepal and the least Tamang populous areas fall within the
whole western part of Nepal. Gurung et al. (2006:82-83) presents the detailed table and map
about the distribution of the Tamang people in all the 75 districts of Nepal.

According to the Central Bureau of Statistics (2001), the Tamang constitutes 5.64 percent of
the country's population, records a total of 12,82,304 and fixes the number of active speakers
at 11,79,145 (5.19%). The dense populations of Tamang in 10 districts of Central
Development Region are mainly in Rasuwa (63.75%), Makawanpur (47.34%), Nuwakot
(38.52%), Sindhupalchowk (30.93%), Kabhrepalanchowk (33.78%), Sindhuli (25.36%),
Dhading (21.54%), Ramechhap (20.56%), Dolakha (13.52%). Table 1 displays the numeral

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strength of Tamangs in and around the Kathmandu Valley.

Table 1: Distribution of Tamang population of Kathmandu Valley and its adjacent

districts
S.N. Districts Total Tamang Percentage of
Population Population Tamang Population
1. Rasuwa 44,731 28,515 63.74
2. Makawanpur 392,604 185,874 47.34
3. Nuwakot 288,478 111,112 38.51
4. Sindhupalchok 305,857 94,614 30.93
5. Kavrepalanchok 385,672 130,261 33.77
6. Sindhuli 279,821 70,968 25.36
7. Dhading 338,658 72,476 21.40
8. Ramechhap 212,408 43,669 20.55
9. Dolakha 204,229 27,619 13.52
10. Lalitpur 337,785 40,059 11.85
11. Bhaktapur 225,461 14,728 6.53
12. Kathmandu 1,081,845 92,378 8.53
Total Population 4,097,549 912,273 22.26
Source: Census 2001

Table 1 indicates the strength of the Tamangs, constitutes the largest Tibeto-Burman
language group in Nepal, and takes place of fifth largest language speaking ethnic group in
the country by mother tongue. The focal point here is the number of mother tongue speakers
of the Tamang language. According to the Central Bureau of Statistics (2001), 1,179,145
people claim Tamang as their first language making Tamang the largest Tibeto-Burman
language in the country.

Ethnic Group

Janajati, the term used to denote ethnic group, refers to people with own language, culture
and native area. The data on ethnicity/caste, however, were not processed or published due to
the state's policy of cultural homogenization.

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The census of 1952/54 is considered more scientific and comprehensive. As it came in the
aftermath of the establishment of democracy in 1951, this census included questions on
caste/ethnicity as well as religion and mother tongue. However, the census report published
the data on religion and mother tongue but not on ethnicity/caste.

Ethnicity/caste data became available for the first time in the 1991 census. The population
census 2001 has comprised more ethnic and caste groups than the 1991 census.

Harka Gurung (in Gurung et al. 2006:3 Table-c) mentions Tamang in the categorization of
Most Numerous Ethnic/Caste Groups with the 6th and 5th rank with the census of 1991 and
2001 respectively, which as follows:

Table 2: Most Numerous Ethnic/Caste Groups

1991 2001
% Rank % Rank
Chhetri 16.1 1 15.8 1 Hill Caste
Bahun 12.9 2 12.7 2 Hill Caste
Magar 7.2 3 7.1 3 Hill Ethnic
Tharu 6.5 4 6.8 4 Tarai Ethnic
Tamang 5.5 6 5.6 5 Hill Ethnic
Newar 5.6 5 5.6 6 Hill Ethnic
Muslim 3.5 9 4.3 7 Tarai Religious
Kami 5.2 7 3.9 8 Hill Caste
Yadav 4.1 8 3.9 9 Tarai Caste
Rai 2.8 10 2.8 10 Hill Ethnic
% of total 69.4 68.5
Population
Source: Gurung et al. (2006)

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Study Area

Tamang (2069 BS) writes that there are many tourist-attracting locations in Dhading district
such as Ganesh Himalaya, Ganesh Kunda, Tato pani, Singla, Seto ra kalo daha, and Pangsang
vanjyang. These locations have immense opportunity of tourism. However, the local people
still have not shown so much interest on promoting tourism. The local people also have not
paid their attention for the promotion of their ethnic development, originality, religion,
language, culture, history, and the issues of social, economic preservation. It is necessary to
pay attention by the locals for their preservation and promotion.

Sertung VDC of the Dhading district is situation under the foot of the Ganesh Himalaya in
the north. This VDC, which is rich in natural beauty, comprises tourist locations such Ganesh
Himalaya, Kalo Daha (Black Lake), Seto Daha (White Lake), Tatopani (Hot water), Singla
Lek, and Akhu Khola (Akho River).

Regarding the Sertung VDC, the Ganesh Himalaya is situated to the north, bordering to Tibet
of China; Tipling VDV to the east; Jharlang VDC to the west; Lapa VDC to the north-west;
and borderline of Nuwakot district in the south. The area of Sertung VDC is 124sq.km. This
VDC is 18 miles far away from the Dhanding headquarters. The height of this VDC is 1732m
(5681ft.) from the sea level. Geographically, most of the portion of the VDC is faced toward
the north attached to Tibet of China. This VDC is completely hilly area. Due to facing toward
the north and Ganesh Himalaya, the climate of this VDC is moderately cold.

In the viewpoint of development, the Sertung VDC is in remote area. There is difficulty of
transportation. To reach to the VDC, it takes around one day long trek from the bus station
from Kintang Phedi. However, the bus transportation is not always on. It is disrupted in rainy
season. From the headquarters of Dhading district, it takes around 2 to 3 days-long trek to
reach Sertung VDC. Simply, in Borang, Sertung, and Chalis villages, very small-scaled
market in extended. Otherwise, the VDC is completely in remote area and far from the touch
of development.

Caste/Ethnicity

The major castes/ethnicities in this VDC are Tamang, Gurung, Newar, and Biswakarma. Of

5
them, the dense population is of Tamang. There are 9 wards in this VDC. Of the 9 wards, the
ward nos. 5, 7, 8 and 1 comprise dense population respectively. The population distribution
of this VDC regarding ward numbers is presented in Table 3.

Table 3: Population in Sertung VDC

S.N Ward Total households Population Total
Male Female
1. Borang-1 101 321 258 567
2. Borang-2 72 274 253 527
3. Awai-3 60 182 179 361
4. Chalis-4 62 192 181 373
5. Gombo-5 111 154 372 726
6. Barkhap-6 86 243 251 494
7. Chyata-7 99 328 320 648
8. Kharcha-8 96 338 284 622
9. Hindung-9 82 238 134 572
Source: Ganesh Himal Samudayik Adhyayan Kendra (2066 BS)

Regarding the caste/ethnic groups, the Tamang population surpasses the other communalities
in the Sertung VDC. The Tamang in this VDC is mainly based on agriculture and animal
husbandry. At present, most of the young Tamang people are found living in Kathmandu. Of
them, very few are in government service. Some are school teachers in the village. Some are
found to have run gold business in Kathmandu. The trend of foreign employment especially
in Gulf countries has fascinated the people of this VDC. So, many young Tamang have been
working in Gulf countries. And, the foreign remittance has been the main source of the
family in this VDC.

Migrated Tamang in Kathmandu

In the case of the migrated Tamang of Sertung VDC of Dhading district, they have been
living in different locations of Kathmandu district. The common names they have been living
are Boudha, Chabahil, Balaju, Samakhusi, Manamaiju, Goldhunga, Kalangki, Thamel,
Bagmazar, Koteshore, etc. Of them, some have built their permanent houses, and some are

6
living in rented rooms. They are also found engaged in different occupations such as knitting,
basket making through plastics, government service, private sector service, hotel keeping,
gold-shop running, etc. In comparison to Sertung VDC, all the children of the migrated
Tamang in Kathmandu go to school. It means that the migrated Tamang in Kathmandu are
more conscious about the education of their children than the village Tamang people in
Sertung VDC.

1.2 Statement of the Research Problem

The government has always emphasized the value of women’s activities but policies and
actions do not support this. Women are still unable to participate fully in government job due
to illiteracy. They are not completely free from home now-a-days too.

A wide range of factors including traditional value system, geographical situation, socio-
economic condition, cultural practices are responsible for the discouraging the literacy
situation of girls and women in rural areas. They hardly play their social role. Women play a
major role in the subsistence sector. They spend more time in traditional, domestic activities
such as cooking, child rearing and managing the household situation.

The low status of Tamang women is mainly determined due to illiteracy, religious beliefs,
economic dependence and lack of opportunities. The Tamang female literacy rate is much
less than the Tamang male literacy rate.

1.3 Research Questions

More specifically the present study attempts to address the following questions:
1. How do Tamang women manage their time to contribute in household and social
activities?
2. What is the status of education and employment of the Tamang women in their society?
3. What is the role of the Tamang women in their community?

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1.4 Objectives of the Study

The objectives of the study are as follows:

1. to find out the status of Tamang women migrated from Sertung VDC to Kathmandu.
2. to identify the diverse roles played by the Tamang women in the community.
3. to evaluate the problems faced by the Tamang women.

1.5 Significance of the Study

This study focuses on the factors of migration of the Tamang people from Sertung VDC of
Dhading district to Kathmandu and their changed traditional ways of livelihood. The study
also focuses on what factors are there which is playing vital role in changing roles of Tamang
women from traditional to modern time to have better opportunities. Therefore, the study
remains more useful for the general people and scholars who want to carry out further study.
This study will also be helpful for, government, gender activists, planners who are involved
NGOs, INGOs and other institutions that are conducting work for indigenous communities.

1.6 Theoretical Framework

The theoretical framework adopted for the study is gender analysis. Being based on the
available literature review, an attempt has been made to develop a conceptual framework for
the present study by identifying possible factors affecting the women’s role in the Tamang
community. The framework includes age, sex, education; and economic, social, and cultural
aspects.

The different aspects such as sex, age, education, family structure, economy, tradition, culture
and religion are interrelated, and are the crucial factors affecting in designating the role of
women within family. The tradition and culture could be different as per the norms and
values, of the society and religious community.

For instance, female sex is deemed inferior to male in Hinduism. Nevertheless, more flexible
in Buddhism than Hinduism. Likewise, higher the age along with high level of education, the

8
more freedom the women tend to seek out, and the more gender balance they get rather than
uneducated women do.

The women with high level education, educated family structure, economically-boomed in
the society tend to raise their voice aloud versus gender bias; they go up with the issues of
gender equality, balanced social structure rather than getting stuck on the issues of male and
female only. Then, their thinking, speaking, working styles go changing, which provides
diverse roles in women in the society than before.

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 CHAPTER TWO

REVIEW OF THE LITERATURE

2.1 Review of the Related Literatures

Tumbahangphe (2011) has studied on ‘Role of Tamang Women in Tamang Community’. The
study was held in Chandranigahapur (Chapur) VDC of Rautahat District. In his study, he has
mentioned about changing activities of the migrated Tamang; their modern living styles; their
adaptation of modern education and modern occupation. According to his findings, the
migrated Tamang of the Chandranigahapur VDC of Rautahat has certainly changed their
livelihood, occupation, education, etc.

Tamang has carried research on women’s role in Yolmo community. The research contains
seven chapters along with the references and annexes. The chapter one deals with
introduction; chapter two contains review of literature; chapter three comprises research
methods; chapter four contains the social and economic condition of the study area; chapter
five is based on the topic of role of the Yolmo women in household economy; chapter six is
of problem faced by women and the last chapter seven contains summary, conclusion and
direction for the future research. (Tamang, 2009)

She has analyzed the social aspect, economic aspect, demographic composition, income
status, educational status, marital status, pattern of land holding of the Yolmo community.
She has also analyzed about the women’s involvement in domestic activities, household
activities, women’s role in agriculture, personal property of women. The problems faced by
the women in diverse aspects such as age group, educational level have been explained.

According to human development report (HDR), the female infant and child mortality rates
are significantly higher than of the male child. The girl child spends approximately 1.4 times
more time to households and production responsibilities including than her male counterpart.
The educational participation ratio shows discrimination among female. The relative intensity
of public exclusion or women from the labor force is considerably less in degree and the

10
division of labor by gender somewhat more relaxed than in other countries of south Asia. The
male-female discrepancies in the well-being are however pronounced. (HDR, 2004)

Bhattachan mentions that a woman has to maintain triple role such as reproductive role,
productive role and social community role. It is unquestionably difficult for a woman to be
equally dedicated to her family, her professional duties and social duties. In the process of
maintaining her role, anything can go wrong for problems may arise in the family. She may
have to face commercial exploitation and gender discrimination at her work place.
(Bhattachan, 1999)

Bhattachan states, “What happen to women are the best indicators of the degree of
development of Nepal.” It is unquestionably important to do in depth and far reaching study
on as assessment to the major changes in women’s lives and their socio-psychological
background to grasp real life situation of women in order to have a better understanding of
socio-economic status of women. (Bhattachan, 1998)

Acharya writes that realizing the condition of women, the government has felt necessary to
empower rural exploited and extremely poor women through skill development program and
enhance their economic opportunity. The main thrust of empowering programs for women in
rural society is to enhance, their participation in various development programs. In Nepal,
women’s programs were launched only from the decades of 1970s. (Acharya, 1997)

According to Acharya, women in Nepal are highly engaged in agricultural activities. Their
participation in food grain and cash crop production and livestock raising are wide spread in
rural Nepal. In crop production, women perform all operations, except plowing, which is
performed exclusively by men. Of the total household labor input in agricultural operation,
female labor input is 75 percent in seed selection, 70 percent in fertilizer or manure
application; 67 percent in weeding irrigation, 58 percent in harvesting, post harvest cleaning
and storing, 41 percent in plantation, and 32 percent in land preparation. (Acharya, 1994)

The book entitled “Weaving, Writing and Gender” is written by Kathryn S. March (1983).
The study is based on the Tamang people of northern and western region of the Kathmandu
Valley. In this book, she has described gender role, relations, gender situation based on

11
Tamang society. Along with the gender analysis, she hash also mentioned about the symbolic
analysis method.

The symbolic meaning of weaving, writing, social gender of the Tamang society has been
explained through symbolic approach. How the gender role is constructed in the society and
what is the gender socialization process are explained and analyzed through symbolic
approach. For this, the writer has shown three conditions:

i. explanation of covert cultural symbol of social gender,

ii. understanding of interdependency between women and men, and
iii. explanation of interrelationship of symbols based on gender.

Being based on these three aspects, the writer has described about the process of social
gender construction in the Tamang society.

According to writer, weaving and writing are taken as separate symbols being based on
gender in Tamang community. In this, “weaving” denotes women’s work, labor, role,
prestige, and process of socialization; “writing” denotes men’s work, labor, role, and process
of socialization. Through these symbolic aspects, the writer has analyzed the gender
condition and gender role in the Tamang community.

Due to such reasons, the men are involved in high-level work and the women in low level
work. The writer has also mentioned and analyzed about the marriage system, ritual activities
performed in birth to death, role and position of Lama in the Tamang community very
minutely.

The book entitled “Dangerous Wives and Sacred Sister” is written by Lynn Bennett (1983).
This book is completely based on fieldwork held in Narikot village of Kathmandu Valley.
The book comprises eight chapters. The study is focused on high Hindu women.

The writer has carefully explained the role of the Hindu women in the high caste Hindu
society. In high caste Hindu society, the women are considered inferior to men. The women
are suppressed by the men. The women hold the dual status one before marriage and another

12
after marriage. The role of women is highly dominated. Viewing the overall text, the writer
has attempted to explain about the process of social construction of gender.

The book entitled “Tradition and Change in the Legal Status of Nepalese Women” is written
by Lynn Bennett (1979). The text describes about the legal provisions devised for women
being based on civil code 2020 BS.

In the first topic, the writer has mentioned introduction section. In this section, the influence
of traditional norms and values in the legal process has been described. The Nepalese society
is highly influenced by Hinduism for long.

In the next section, the condition of women in the constitution is mentioned. The law has also
continued the domination over the women. The influence of men in worship, ritual
performance, cultural activities in the society ahs not been barred by the law. The law has
failed to provide equal right to women what the women have been facing social
discrimination for long.

The writer in another section describes how the women are treated in public areas. Though
the law is positive in providing equal labor wage, work time fixation, facilities, the practical
aspect is very weak. Likewise, the writer has mentioned about the women property legacy.

In parental property right, there is right of the women. The women cannot claim the parental
property. To claim parental property, the law has fixed the age of the women at 35. Only after
the age of 35, the women who are still unmarried can claim the parental property. But, if
married, she has to return the property. Her right remains no longer. The writer describes
about the provision of marriage and divorce. Both men and women are provided right to have
divorce. In law, the women are not allowed to have multi marriage. The writer mentions
about the unequal provision on women on abortion issues, but there is legal provision
abortion provided by government at present. The writer also mentions about the legal
provision of marriage. Though there is fixation of age for marriage provided by the law, there
are still in practice of dowry system; child marriage, etc, in the society.

The writer has reviewed the legal provision minutely and described where the women are
placed through the law. She has not only described about women but also about the men

13
placed by the law. She has also mentioned about the high and strong influence of social
norms, tradition, values, and religious influence in law, which have created biasness in
gender equality.

From the above literature, it can be mentioned that women from any community in Nepal
have been dominated by the men socially, culturally, economically. They have to face high
burden of responsibility in the family. For instance, a woman has to maintain triple role such
as reproductive role, productive role and social community role. It is unquestionably difficult
for a woman to be equally dedicated to her family, her professional duties and social duties.

Not only within a family, women are discriminated through law, government, religious norms
and values. Different cultures, religions in different communities play crucial role in creating
gender bias and gender inequality. For instance, Hindu women are highly dominated even in
high Hindu community rather than in other communities. Nevertheless, Tamang community
has lesser domination in women by men rather than in Hindu community. The study focuses
on the changing attitudes and role-play of the Tamang women in Chapur VDC because this
locale is completely Tarai region what is different from the hill region. Most of the Tamang
people reside in hill region. The Tamang people pertinent to Chapur VDC are migrated
Tamang. Due to this reason, the Tamang women might have different viewpoint as per the
geographical setting and changing setting of the VDC.

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 CHAPTER THREE

RESEARCH METHODOLOGY

3.1 Study Site and Rationale for Selection

Around one decade before, many Tamang peoples from the Sertung VDC of Dhading district
had migrated to Kathmandu. Most of them have been living in Boudha, Jorpati, Chabahil,
Balaju, Kalanki, Samakhusi, Golghunda, Manamaiju, etc. Definitely, there has been some
change in their culture, tradition, occupation, education, awareness, living style, etc.
Regarding significant changes, the researcher has deemed that the milieu of such changes has
of course brought some changes in the role of Tamang women as per the time. Therefore, the
activities of the Tamang women in the past and in current situation certainly remain different,
which are significant for the study.

3.2 Research Design

Research design is a plan for the collection and analysis of data by presenting a series of
guide posts to enable the researcher to progress in the right direction in order to achieve the
goal. It is a procedural plan that is adopted by the researcher to answer questions validly,
objectively, accurately and economically. It is the plan, structure and strategy of investigation
conceived so as to obtain answer to research questions and to control variance.

Descriptive research is essentially a fact-finding approach relative largely to the present, and
abstracting generalizations by the cross-sectional study of the current situations. The
application of descriptive research is more common in social science.

So, Descriptive Research Design was applied in this research. This research design helped
explore and describe the existing realities of the role of the Tamang women.

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3.3 Nature and Sources of Data

Nature and sources of data in this study was based on primary sources and secondary sources.

The primary sources of data were collected through the fieldwork with the help of interaction,
focused group discussion, face-to-face talk and discussion being based on developed
questionnaire. The related literature, journals, articles, newspapers, websites, etc were the
secondary sources of data.

3.4 Universe and Sampling

A sample is a small specimen or a separated part of the whole population representing its
general qualities as far as possible. It is a smaller set of values selected from the population,
reflecting its characteristics. The sampling technique is a procedure for the selection of a
sample from the given population. The term sampling refers to the investigation of a part of
the whole population or universe. Regarding this viewpoint, the migrated Tamang population
to Kathmandu district was the whole population or universe of the study. So, all the sixty
households were considered as the universe of the study. Of them, thirty households (one
participant from each household) were sampled in the study. So, the sample size of the study
was thirty households. The information was collected from the majority of the Tamang
population residing in Boudha, Chabahil, and Goldhunga, Samakhusi.

3.5 Data Collection Techniques

Data collection techniques were based on Primary Data Collection Techniques and
Secondary Data Collection Techniques. Qualitative and Quantitative data were collected
from the primary and secondary sources by using the following data generation techniques.

3.5.1 Primary Data Collection Techniques

For the primary data collection, interview and observation was carried out being based on the
prepared Questionnaire.

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3.5.2 Secondary Data Collection Techniques

The secondary data collection was carried out with the reading through the related
newspapers, journals, research articles, books, periodicals, and websites.

3.6 Reliability and Validity of the Data

The migrated Tamang people have dual experiences of role played in the community of
traditional way of living in the hilly area and the changing role in the city as per the social
change like, economic change, political change, urbanization process, etc. Therefore, the
information collected from such milieu remained reliable and valid for the changing role of
women.

3.7 Limitation of the Study

The study was limited to the dense populous areas of Kathmandu district where the migrated
Tamang people from Sertung VDC of Dhading district reside in. In the dense populous area,
as far as possible, the Tamang women were interviewed with the prepared questionnaire.
Both groups, literate and illiterate Tamang women were focused for data collection.

The focus of the study was mainly centralized on the roles played by the Tamang women in
the community. So, regarding the purpose of the study, the fieldwork area was confined
within Kathmandu district.

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 CHAPTER FOUR

DATA ANALYSIS & INTERPRETATION

Chapter Four presents the analysis of the collected data and interpretation. The data analysis
and interpretation are carried out under the different sub-units. They are economic aspect of
the migrated Tamang; social aspect of the migrated Tamang; and cultural aspect of the
migrated Tamang. These three broad sub-units also consist of sub-units. They are presented
in the following paragraphs.

4.1 Economic Aspect of the Migrated Tamang

Here an attempt has been made to include the economic aspect of the migrated Tamang from
Sertung VDC to Kathmandu. The different economic aspects of the migrated Tamang with
relevant analysis with the suitable tables including various sub-units are as follows.

4.1.1 Structure of Family

The family structure of the informants is of different forms. Some have one-three; some have
four-six; and some have seven-nine. The total number of the informants interviewed so far
during the fieldwork was thirty. They were asked how many family members were there.
They were also provided three options as one-three, four-six, seven-nine and ten-twelve. The
responses they made are presented in Table 1.

Table 1: Family Member

Response Percent
One-three 5 17
Four-six 23 77
Seven-nine 2 6
Total 30 100
Field Survey 2013

18
Table: Shows that the total number of participants in interview and discussion was 30. Of
them, a majority of the participants (77%) responded that they had four to six family
members, which is followed by one-three (17%), and seven-nine (6%). The data shows the
fact that the majority of the participants were from the average family member structure
ranging from four to six. The participants who had large family member structure ranging
from seven to nine were the least in member of only two.

4.1.2 Earning Persons in the family

In the family, anyone whether male or female could be the earning person for supporting the
family and run the family. Regarding the issue of earning in the family, the participants were
asked who the earning persons were in the family. They were provided three options as male,
female and both. The responses of the participants are presented in Table 2.

Table 2: Earning Persons in the Family

Response Percent
Male 19 63
Both 11 37
Total 30 100
Field Survey 2013

Table 2 clearly presents the fact information about earning persons in the family of the
participants. According to the table, a majority of the participants (63%) responded that males
were the earning persons in the family. Of them, seven participants (37%) responded that
males were the earning persons in the family.

4.1.3 Main Occupation

Due to the expansion of market, urbanization and population growth, a person at present is
not found concentrated at single occupation. For better opportunity and better livelihood, he
or she has to do diverse types of work. The diverse types of work could be agriculture,
business, foreign labor, teaching, jobs, etc.

19
Regarding the main occupation, the participants were asked whether they were engaged in
different occupation. They were given different options such as agriculture, business, study,
and job categorizing them as the main occupation. Their responses on their main occupation
are presented in Table 3.

Table 3: Main Occupation

Response Percent
Agriculture 3 19
Business 6 38
Study 5 31
Job 2 12
Total 16 100.0
Field Survey 2013

Table 3 shows that only the sixteen participants responded that they had different types of
main occupation. Concerning them, a majority of the participants (38%) reported that their
main occupation was business, which was followed by study (31%), agriculture (19%), and
job (12%). The data show that a majority of the participants were engaged in business in any
form, on the other hand, a minority of the participants were from job category. It shows that
the Tamang people have accessed in government job in few member. Of the total thirty
participants, the rest of fifteen participants responded that they had no any special occupation.
What they do were as household work only that they regarded as their main occupation.

4.1.4 Cultivating Land in Village

Most of the migrated Tamang in Kathmandu have their own cultivating land in village in
Sertung VDC of Dhading district. Regarding this point, the participants were asked whether
they had cultivating land in the village. Their responses are presented in Table 4.

20
 Table 4: Cultivating Land in Village

Response Percent
Yes 28 93
No 2 7
Total 30 100
Field Survey 2013

Table 4 presents the responses of the participants regarding the subject matter of cultivating
land in village with the two options of ‘Yes’ and ‘No’. Regarding the summary of the
response of the participants presented in Table 4, of the thirty participants, a majority of the
participants (93%) responded that they had cultivating land in their village in Sertung VDC of
Dhading district. On the other hand, a minority of the participants (7%) responded that they
had no cultivating land in the village.

4.1.5 Own House and Rented House

The participants were asked if they had their own house or were living in rented house. They
were given options such as 'own house' and 'rented house'. The summary of the responses of
the participants is presented in Table 5.

Table 5: Owner of House Property

Response Percent
Own house 12 40
Rented house 18 60
Total 30 100
Field Survey 2013

Regarding the summary of the responses made by the participants in Table 5, a majority of
the participants (60%) responded that they had not their own house property. It means that
they have been living in rented house. The participants who have been living in rented room
are: Heri Maya Tamang, Chari Maya Tamang, Namu Tamang, Tej Maya Tamang, Suni

21
Tamang, Rekha Tamang, Gobina Tamang, Sita Tamang, Norjung Tamang, Tikri Tamang,
Dhan Maya Tamang, Lili Maya Tamang, Dudu Maya Tamang, Chali Maya Tamang, Dev
Maya Tamang, Selcha Rani Tamang, Rajina Tamang, and Maili Tamang. On the other hand,
twelve participants (40%) responded that they had their own houses in Kathmandu.

4.1.6 Kinds of Property

The participants were asked what kinds of property they had. Some participants responded
jewelry; some responded as Land property; and some responded as money. The summary of
the responses that the participants made during the study is presented in Table 6.

Table 6: Kinds of Property

Response Percent
Jewelry 18 60
Land 4 13
Money 8 27
Field Survey 2013

Table 6 summarizes the issue of kinds of property that belong to the participants. Of the thirty
participants, eighteen participants (60%) responded that they had jewelry type of property.
Eight participants (27%) responded that they had cash/money type of property. And four
participants (13%) responded that they had land type of property.

4.2 Social Aspect of the Migrated Tamang

Here an attempt has been made to include the social aspect of migrated Tamang from Sertung
VDC to Kathmandu. The different social aspect to the migrated Tamang with analysis and
suitable tables are presented in the following sub-units.

22
4.2.1 Kinship

Regarding the issue of different kinships of the participants, the participants were asked what
their kinships were. The summary of the participants’ responses is presented in Table 7.

Table 7: Kinship

Position Response Percent

Daughter 6 20
Daughter-in-law 11 37
Mother 13 4
Total 30 100
Field Survey 2013

The participants had different kinships in their respective Family. Table 7 shows the
summary of the responses on kinship of the participants. Regarding the summary of the table,
a majority of the participants (43%) responded that their kinship was mother, which is
followed by daughter-in-law (37%) and daughter (20%). The data shows that a majority of
the participant were in the position of mother.

4.2.2 Support from Family

The sub-unit as “support from family” includes the various aspects of issues related to the
responsibilities such as issues of marriage, education, decision making about life, business,
foreign employment, etc. Regarding these issues in general, the participants were asked
whether they got support from their family. Some participants responded ‘Yes’ and some did
‘No’. The summary of the participants’ responses is presented in Table 8.

Table 8: Support from Family

Response Percent
Yes 24 80
No 6 20

23
 Total 30 100
Field Survey 2013

Regarding the summary of the responses of the participants, a majority of participants (80%)
responded that they got support from the family in different subject matter such as in
education, working, discussion on marriage, participating in social and cultural events in
society, etc. On the other hand, a minority of the participants (20%) responded that they got
no support from their family. It means that they had to live under the control of the family
decision.

4.2.3 Polygamy Practice

The participants were asked whether there was polygamy practice in their society. In options,
they were also provided ‘Yes’ and ‘No’. The summery of participants’ responses is
presented in Table 9.

Table 9: Polygamy Practice

Response Percent
Yes 8 27
No 22 73
Total 30 100
Field Survey 2013

Table 9 presents the participants’ responses on polygamy practice in the society. Regarding
the summary of the table, a majority of the participants (73%) responded that there was no
polygamy practice in the society. On the other hand, a minority of the participants (27%)
responded that there was polygamy practice in the society.

An important point to be remembered here is that the polygamy practice is not socially
allowed or accepted. However, the response made on polygamy practice as ‘Yes’ was only
based on polygyny in the village of Sertung VDC of Dhading. The eight participants who
responded about the polygyny practice as ‘Yes’ were the senior people who had already seen

24
polygyny in the Sertung VDC of Dhading district. There was not polyandry practice in the
Sertung VDC. At present, neither in Sertung VDC nor in Kathmandu in where they were
migrated is seen polygamy practice. It is at present not accepted socially. The same case is
seen the migrated Tamang in Kathmandu from Sertung VDC of Dhading.

4.2.4 Involvement in Organization

The participants were asked whether they were involved in any organization. Some
participants responded ‘Yes’; some responded ‘No’. The summary of the participants’
responses is presented in Table 10.

Table 10: Involvement in Organization

Response Percent
Yes 6 20
No 24 80
Total 30 100
Field Survey 2013

Table 10 shows the summary of the participants’ responses on their involvement in

organization that a majority of the participants (80%) reported that they had no involvement
in any organization. On the other hand, a minority of the participants (20%) reported that they
had involvement in organization. The participants, who responded that they had involvement
in organization, were involved in some cooperative organizations such as Pabitra Pyaldor
Samaj, Ganesh Himal Tourism Development Committee, etc.

4.2.5 Problem Faced by the Migrated Tamang

The Tamang people who migrated from Sertung VDC to Kathmandu had experienced
different types of problems. They had to face linguistic problems, cultural problems and
social problems. All the migrated Tamang speak their own mother tongue. They have
difficulties to speak Nepali and other languages. Due to their mother tongue influence, they
faced problem of communicating in the society of Kathmandu such as difficulty faced in

25
buying something from the shop, difficulty communicating with the hospital staff, sometimes
getting no ob due to not knowing Nepali language. They also faced problem of getting no job
and job opportunity due to lack of their education. In the initial phase of migration of
Kathmandu, they had difficulties in interacting with other communities due to linguistic and
cultural barrier. Still now some senior Tamang people cannot speak Nepali and understand
very little. Recently the migrated Tamang get united together and solve any common
problems and they feel somehow easy at present than before.

4.2.5.1 Linguistic Problem

Around 17 years ago, a participant named 'Purna Maya Tamang' had faced linguistic problem
while she had migrated to Kathmandu from the Sertung VDC of Dhading district.
Meanwhile, her mother-in-law got sick, and she had to take her to the hospital with the help
of neighbors. Meantime, she could not speak Nepali. Due to this reason, she had to face many
problems for getting help from others through general communication. It is one of the
problems that the migrated Tamang women faced in Kathmandu.

4.2.5.2 Feeling Loneliness

Most of the newly married Tamang women of that time who only spoke Tamang had to face
many difficulties. Meanwhile, they felt loneliness in the house while their husbands went out
for work. Meantime, they could not communicate and socialize with the neighbors because
they could not communicate with them in Nepali.

4.3 Cultural Aspect of the Migrated Tamang

Here an attempt has been made, to include the cultural aspect of the migrated Tamang from
Sertung VDC of Dhading to Kathmandu. The different cultural aspect of the migrated
Tamang with analysis and suitable tables are presented in the following sub-units.

26
4.3.1 Religion Followers

This sub-unit deals with the different religious that the participants follow. Regarding religion
all the participants were asked what religion they followed. The response of the participants
is presented in Table 11.

Table 11: Religion Followers

Religion Response Percent

Buddhism 28 93
Christianity 2 7
Total 30 100
Field Survey 2013

Regarding the summary of the participants’ response on religion that is presented in Table 11,
a majority of participants (93%) responded that they followed Buddhism, which is followed
by Christianity (7%).

4.3.2 Cultural Festival Observation

There are different types of cultural festivals observed in Nepalese society. Nepalese society
comprises different types of cultures, languages, festivals, traditions, livelihoods, etc. Due to
these reasons, the Tamang community of Sertung VDC of Dhading who migrated to
Kathmandu has also been influenced more or less by these different cultures. Regarding this
issue, the participants were asked what kind of cultural festivals they observed. The response
of the participants is summarized in Table 12.

Table 12: Cultural Festival Observation

Festivals Total Participants Response Percent

Lhochhar 30 30 100
Dashain 30 10 33
Tihar 30 20 67

27
 Manghesankranti 30 30 100
Field Survey 2013

Table 12 shows different festivals and responses on them made by the participants. Regarding
the summary of the table, all the participants responded that they observed Lhochhar (New
Year). Similarly, all the participants responded that they observed Manghesankranti festival.
Only the twenty participants (67%) of the total participants responded that they also observed
Tihar festival, and ten participants (33%) responded that they also observed Dashain. The
data show that the influence of Dashain and Tihar festival in migrated Tamang of Sertung
VDC of Dhading who have been living in Kathmandu is seen growing gradually.

4.3.3 Marriage Preference

The participants were asked what kind of marriage system they preferred to. They were given
two options such as 'arranged-marriage' and 'love-marriage'. The responses of the participants
are presented in Table 13.

Table 13: Marriage Preference

Marriage type Response Percent

Arranged-marriage 18 60
Love-marriage 12 40
Total 30 100
Field Survey 2013

Table 13 presents the summary of the participants' response on marriage preference.

Regarding the summary, a majority of the participants (60%) responded that they preferred to
arranged-marriage. On the other hand, a minority of the participants (40%) responded that
they preferred to love-marriage. The participants who responded on preference to love-
marriage were mostly the unmarried and recently married ones.

28
4.3.4 Getting Advice from Family

The participants were asked whether they got advice from the family in different subject
matters such as education, foreign employment, marriage, etc. The responses of the
participants are presented in Table 14.

Table 14: Getting Advice from Family

Advice from family Response Percent

Yes 24 80
No 6 20
Total 30 100
Field Survey 2013

Regarding the summary of the participants' response in Table 14, a majority of the
participants (80%) responded that they got advice from their family. However, a minority of
participants (20%) responded that they got no such advice from their family.

4.3.5 Market Visiting

Generally people visit market for various purposes. The different purposes could be of buying
vegetables, buying clothes, visiting friends, visiting market place and environment, meeting
relatives there, etc. Regarding these points, the participants were asked when they visited the
market with different purposes. The participants' responses are presented in Table 15.

Table 15: Market Visiting

Visiting Response Percent

Once a week 3 10
Twice a week 14 47
Thrice a week 13 43
Total 30 100
Field Survey 2013

29
Table 15 presents the information that a majority of the participants (47%) responded that
they visited market 'twice a week', which is followed by 'thrice a week' (43%), and 'once a
week' (10%).

4.3.6 Child Marriage

All the participants were asked whether there was child marriage practice in their society. In
response, all the participants reported that there was no child marriage practice in the society.
According to them, the child marriage practice was not existed in the past and even today it is
not accepted socially.

4.3.7 Dowry System

Dowry is cultural aspect that plays important role in any society in marriage. In one way, it
has positive aspect; on the other hand, it has also negative aspect. In the migrated Tamang of
Sertung VDC to Kathmandu, the dowry system is simply presenting jewelry, gold-rings,
gold-necklace, cash (money), household items such as dishes, plates, cups, pressure-cooker,
water jars, etc. Regarding this point, the participants were asked whether there was dowry
system in their society. The summary of the participants' response is presented in Table 16.

Table 16: Dowry System

Dowry system Response Percent

Yes 20 67
No 10 33
Total 30 100
Field Survey 2013

Table 16 shows the information on dowry system that a majority of the participants (67%)
responded that there was dowry system in their society. On the other hand, a minority of the
participants (33%) responded that there was no dowry system in the society. The summary of
the responses presented in the table implies that the dowry system in Tamang community is

30
the influence of the other culture such as found in Hinduism. It is because that the actual
dowry system in Tamang community was not existed culturally.

4.3.8 Reasons of Migrating to Kathmandu

There could be so many reasons and needs what force anyone to go from one place to
another. During the process of fulfilling one's needs, and getting better opportunities, people
often migrate from one place to another. Regarding this viewpoint, the participants were
asked what reasons were there that helped them to migrate to Kathmandu. The summary of
the participants is presented in Table 17.

Table 17: Reasons of Migrating to Kathmandu

Reasons of migration Total participants Response Percent

To study 30 15 50
To search job 30 22 73
To grab better opportunity 30 25 83
Field Survey 2013

Table 17 shows that of the total thirty participants, a majority of the participants (83%)
responded that they migrated to Kathmandu to have better opportunity. Similarly, twenty-two
participants (73%) of the total responded that they migrated to Kathmandu to search jobs.
And, fifteen participants (50%) of the total responded that they migrated to Kathmandu to
study.

4.3.9 Migration in Kathmandu from village

The sub-unit of migration in Kathmandu from village is pertinent to the duration of time. The
duration of time is divided in different phases. Regarding the duration of time, the
participants were asked how long you had been living there in Kathmandu. The participants’
responses are summarized in the Table 18.

31
 Table 18: Migration in Kathmandu from village

Duration Response Percent

1-5 Year 3 10
5-10 Year 3 10
10-15 9 30
15-20 Year 15 50
Total 30 100
Field Survey 2013

Table 18 presents the information the duration of immigration of the participants from
Sertung village to Kathmandu that a majority of the participants (50%) responded that there
had been 15-20 year of time since their migration to Kathmandu from Sertung VDC of
Dhading district, which is followed by 10-15 year (30%), 5-10 year (10%) and 1-5 year
(10%).

32
 CHAPTER FIVE

SUMMARY, CONCLUSTION AND RECOMMENDATIONS

Chapter Five presents the summary of the whole study, conclusion as well as
recommendations for the further study for the researchers who have interest on carrying out
further research on migrated Tamang, roles of Tamang women and the problems they faced.

5.1 Summary

Most of the Tamang people who migrated from the Sertung VDC of Dhading district are
found to have been living in Boudha, Jorpati, Chabahil, Balaju, Kalanki, Samakhusi,
Golghunda, Manamaiju, etc. There has been some change in their culture, tradition,
occupation, education, awareness, living style, etc.

Descriptive Research Design was applied in this study. This research design helped explore
and describe the existing realities of the role of the Tamang women.

The primary sources of data were collected through the fieldwork with the help of interaction,
focused group discussion, face-to-face talk and discussion being based on developed
questionnaire. The related literature, journals, articles, newspapers, websites, etc were the
secondary sources of data.

The Tamang population pertinent to Sertung VDC of Dhading district who are residing in
Kathmandu district was the universe of the study. Of them, the relevant information were
collected from the majority of the Tamang population residing in Boudha, Chabahil, and
Goldhunga, Samakhusi.

The focus of the study was mainly focused on the roles played by the Tamang women in the
community. So, regarding the purpose of the study, the fieldwork area was confined within
Kathmandu district.

33
The summary of the major findings is as follows:

• A majority of the participants (77%) responded that they had four to six family members,
which is followed by one-three (17%), and seven-nine (6%).
• A majority of the participants (63%) responded that males were the earning persons in the
family. Of them, seven participants (37%) responded that males were the earning persons
in the family.
• A majority of the participants (38%) reported that their main occupation was business,
which was followed by study (31%), agriculture (19%), and job (12%).
• Regarding the summary of the response of the participants presented in Table 4, of the
thirty participants, a majority of the participants (93%) responded that they had
cultivating land in their village in Sertung VDC of Dhading district. On the other hand, a
minority of the participants (7%) responded that they had no cultivating land in the
village.
• Regarding the summary of the responses made by the participants in Table 5, a majority
of the participants (60%) responded that they had not their own house property. On the
other hand, twelve participants (40%) responded that they had their own houses in
Kathmandu.
• Of the thirty participants, eighteen participants (60%) responded that they had jewelry
type of property. Eight participants (27%) responded that they had cash/money type of
property. And four participants (13%) responded that they had land type of property.
• Regarding the summary of the table, a majority of the participants (43%) responded that
their kinship was mother, which is followed by daughter-in-law (37%) and daughter
(20%). The data shows that a majority of the participant were in the position of mother.
• Regarding the summary of the responses of the participants, a majority of participants
(80%) responded that they got support from the family in different subject matter such as
in education, working, discussion on marriage, participating in social and cultural events
in society, etc. On the other hand, a minority of the participants (20%) responded that
they got no support from their family. It means that they had to live under the control of
the family decision.

34
• Regarding the summary of the table, a majority of the participants (73%) responded that
there was no polygamy practice in the society. On the other hand, a minority of the
participants (27%) responded that there was polygamy practice in the society.
• An important point to be remembered here is that the polygamy practice is not socially
allowed or accepted. However, the response made on polygamy practice as ‘Yes’ was
only based on polygyny in the village of Sertung VDC of Dhading. The eight participants
who responded about the polygyny practice as ‘Yes’ were the senior people who had
already seen polygyny in the Sertung VDC of Dhading district. There was not polyandry
practice in the Sertung VDC. At present, neither in Sertung VDC nor in Kathmandu in
where they were migrated is seen polygamy practice. It is at present not accepted socially.
The same case is seen the migrated Tamang in Kathmandu from Sertung VDC of
Dhading.
• A majority of the participants (80%) reported that they had no involvement in any
organization. On the other hand, a minority of the participants (20%) reported that they
had involvement in organization. The participants, who responded that they had
involvement in organization, were involved in some cooperative organizations such as
Pabitra Pyaldor Samaj, Ganesh Himal Tourism Development Committee, etc.
• The Tamang people who migrated from Sertung VDC to Kathmandu had experienced
different types of problems. They had to face linguistic problems, cultural problems and
social problems.
• A majority of participants (93%) responded that they followed Buddhism, which is
followed by Christianity (7%).
• Only the twenty participants (67%) of the total participants responded that they also
observed Tihar festival, and ten participants (33%) responded that they also observed
Dashain.
• A majority of the participants (60%) responded that they preferred to arranged-marriage.
On the other hand, a minority of the participants (40%) responded that they preferred to
love-marriage.
• A majority of the participants (80%) responded that they got advice from their family.
However, a minority of participants (20%) responded that they got no such advice from
their family.

35
• A majority of the participants (47%) responded that they visited market 'twice a week',
which is followed by 'thrice a week' (43%), and 'once a week' (10%).
• All the participants were asked whether there was child marriage practice in their society.
In response, all the participants reported that there was no child marriage practice in the
society. According to them, the child marriage practice was not existed in the past and
even today it is not accepted socially.
• A majority of the participants (67%) responded that there was dowry system in their
society. On the other hand, a minority of the participants (33%) responded that there was
no dowry system in the society.
• A majority of the participants (83%) responded that they migrated to Kathmandu to have
better opportunity. Similarly, twenty-two participants (73%) of the total responded that
they migrated to Kathmandu to search jobs. And, fifteen participants (50%) of the total
responded that they migrated to Kathmandu to study.
• A majority of the participants (50%) responded that there had been 15-20 year of time
since their migration to Kathmandu from Sertung VDC of Dhading district, which is
followed by 10-15 year (30%), 5-10 year (10%) and 1-5 year (10%).

5.2 Conclusion

Though there were both male and females as the earning person in the family, the role of the
women was also very important. It implies that the Tamang women play vital role in earning
and maintaining the family along with the male partner. The positions of the participants in
their family were mother, daughter-in-law and daughter. The Tamang women also got
support from their family in different subject matter such as education, work, discussion on
marriage, participating in social and cultural events. The household activities are handled by
the women. Instead, they are also engaged in labor-based activities and involvement in
cooperative organizations such as Pabitra Pyaldor Samaj. The Tamang people who migrated
from Sertung VDC to Kathmandu had experienced different types such as linguistic
problems, cultural problems and social problems. They had difficulties to speak Nepali and
other languages. Due to their mother tongue influence, they faced problem of communicating
in the society of Kathmandu such as difficulty faced in buying something from the shop,
difficulty communicating with the hospital staff, sometimes getting no job due to not
knowing Nepali language. They also faced problem of getting no job and job opportunity due
36
to lack of their education. In the initial phase of migration of Kathmandu, they had
difficulties in interacting with other communities due to linguistic and cultural barrier. Still
now some senior Tamang people cannot speak Nepali and understand very little. Recently the
migrated Tamang get united together and solve any common problems and they feel
somehow easy at present than before. Especially, the Tamang people who migrated to
Kathmandu were to better opportunity, search jobs, and study.

5.3 Recommendations

• The envisaged perspective in this research is causes of migration, and the problems they
faced in the new society. So, this study can help for further study on any community
migrated to Kathmandu from their villages.
• This study can help for further research on the Tamang women's social position and their
role and the problems faced during the migration.
• This study can be helpful to carry out study on gender issue in any communities
including.
• This research can help to know the general viewpoint of the Sertung VDC of Dhading
district and the Tamang people and to carry out research on Tamang women's issues.
• This research can be helpful for further research on why people migrate from rural to
urban area.
• This research can be a guide to carry out a research on the issues of Tamang women.
• This research can be more helpful to carry out study on social change and development
and cultural influence.

37
QUESTIONNAIRE

Demographics:

Date: Age:
Place: Marital Status:
Informant: Education:
Gender: Occupation:

ECONOMIC ASPECT
1. How many members are there in your family?
One-three Four-six Seven-nine Ten-twelve
2. Who are the earning persons in the family?
Male Female Both
3. What is your main occupation?
Agriculture Business Job Study
4. If job, what is your secondary source of income?
Agriculture Business Labor Other
5. Do you have own cultivating land in village?
Yes No
6. Do you have own cultivating land in Kathmandu?
Yes No
7. Who owns the house property?
Father mother husband self
8. what kind of private property do you have?
Land Money Jewelry Cattle

SOCIAL ASPECT
9. What is your social position?
Daughter daughter-in-law mother
10. How much support do you get from your family?
Yes No
11. What are the main duties of women in your family?
Cattle raising household duties wage labor agricultural work
12. Do you have polygamy practice in your family?
Yes No
13. If yes, who and why?
……………………………
14. Does your family provide advice for you on every issue?
Yes No
15. How many times do you go to market?
Once a week Twice a week Thrice a week
16. If so, why do you go there?
…………………………………….
17. What are the reasons of migration?
18. How long have you been here since your migration?
19. Are you involved in any organization?
Yes No

CULTURAL ASPECT
20. Which religion do you follow?
Buddhism Christianity Hinduism
21. What different festivals do you observe in your community?
………………………………………………………………………..
22. Which type of marriage do you prefer?
Arranged marriage Love marriage
23. Is child marriage practiced within the community?
Yes No
24. Does your society still practice dowry system?
Yes No
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ANNEX I

CHECKLIST

1. Household Activities
2. work time
3. Types of Work
4. Problems Faced by Women
5. Traditional Belief
6. Education
7. Role of Decision Making
8. Discrimination Between Male and Female

ANNEX II

CHECKLIST

Key Informants
1. Mostly Tamang Women
2. Both Literate and Illiterate Tamang Women and Some Men If Necessary
 ANNEX III
A Brief Description of Informants

S.N. Name Age Education

1 Purna maya Tamang 47 Literal
2 Khedi Tamang 47 Illiterate
3 Rudra Tamang 44 Literal
4 Sarswoti Tamang 43 8 pass
5 Pokti Tamang 55 Illiterate
6 Chomaya tamang 26 B.A. pass
7 Herymaya Tamang 35 8 pass
8 Charimaya Tamang 32 5 pass
9 Maili Tamang 40 Illiterate
10 Namu Tamang 47 10 pass
11 Tejmaya Tamang 41 Literal
12 Chali Tamang 22 B.A. running
13 Rajina Tamang 29 +2
14 Deb maya Tamang 39 Literal
15 Tarjom Tamang 80 Illiterate
16 Kisamaya Tamang 34 Illiterate
17 Suni Tamang 27 +2 pass
18 Rita maya Tamang 34 Illiterate
19 Rekha Tamang 24 10 pass
20 Gobina Tamang 21 B.E.
21 Sita Tamang 21 H.A.
22 Dudumaya Tamang 32 Illiterate
23 Dhanmaya Tamang 36 Illiterate
24 Domaya Tamang 38 10 pass
25 Selcha rani Tamang 50 Illiterate
26 Komaya Tamang 50 Illiterate
27 Norjhung Tamang 37 Illiterate
28 Tikri Tamang 42 Illiterate
29 Dhanmaya Tamang 78 illiterate
30 Lilimaya Tamang 34 illiterate