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Midway between the Bhotia, or Bhote, Tibetan ethnic groups starting with the Baragaunle Bhote villages north of Marpha and ending with the former kingdom of Lo, the Mustang Kingdom of upper Kali Gandaki south of the Tibetan border, and the Chetri, Magar and Gurung villages downstream south of Tatopani, the last pure Hindu village, there are villages of the Thakali people.

Located just about where the Kali Gandaki breaches the chain of the High Himalaya, with the Annapurna towering high above directly to the east and the Dhaulagiri to the west, located only at some 6000 feet above sea level, the Thakali villages constitute a clear transition it the cultural continuity along the watershed of this major Himalayan river valley.

Today the Thakali villages exude mixed traditions, a clear mixture of Hindu and Buddhist elements. When it comes to looking at the house type build by the Thakalis and the man-man physical characteristics of their villages as such one feels being already among the Buddhist populations groups further north. But close look at the dress of the Thakalis and the story told is of other aspirations.

To the Thakalis themselves any connection to the Bhote and Buddhists is unwelcomed association that they have managed, in their mind, to shed beyond doubt.

Fact is most Thakalis today live in Kathmandu Valley and the origin of the Thakali ethnic group in terms of when exactly they had settled in the Kali Gandaki region is obscured by lack of historical documents. The only lead as to their probable and likely years of approximate settlement in the Kali Gandaki region may be the few old Buddhist gompas built along the Thak Khola, the Thakali term applied to the high valley of the Kali Gandaki, some of which date as far back as three hundred years.

The Thakalis have all the characteristic Mongoloid features, and their language is a special Tibetan dialect, hence relation to the Buddhists further north is undisputable. Regardless of their exact settlement in the Thak Khola, the Thakalis prospered since the mid-nineteenth century when they were awarded a monopoly over the salt trade with Tibet.

Tukuche, the largest Thakali village, in translation meaning something like the “Grain Market Place” (tuk-grain; che-flat place), has until late 1940s figured as the principal market town where salt from Tibet was bartered for grain from the Midlands and Terai. Unfortunately, due to the Chinese invasion of Tibet in 1959, the salt trade had completely ceased, constituting that today Tukuche is essentially only a relic to its once prominent past.

Although the Thakalis have since late 19th century conscientiously tried to establish a link between themselves and the Malla kings of Jumla in western Nepal, proclaiming themselves thus as Hindus, in order to raise their social status because Nepal as monarchy was essentially a Hindu kingdom, and today most with the exception of the very old have adopted Nepali style of dress, women wear sari and man topi (Nepali cap), one brief glimpse of the region of their settlement attests to nothing but an undoubtedly once great Buddhist past.

Near and in practically every Thakali village can be found long mani walls and chortens as well as Buddhist monasteries.

The Narshang gompa above Khanti, its skylight window adorned with fine frescoes of the traditional Buddhist imagery, including the image of Padma Sambhava, otherwise also called Guru Rimpoche or the Precious Master, the apostole of Buddhism in the Himalaya and Tibet, with the Kyupar gompa in the vicinity of Tukuche, have always belonged to the more renown of the Thakali Buddhist gompas. Two of the other more prominent Buddhist gompas of the region are the monastery of Ku-tsap-ter-nga, with a large covered corridor used for the ritual perambulation, surrounding its courtyard, and the gompa of Tsherok. And the Rani gompa in Tukuche is probably the oldest Buddhist gompa of the Thak Khola, believed to be built around the beginning of the seventeenth century. Though Bon-po influences at one time were equally as strong in the area, today most of the Bom-po gompas are in a tragic state of collapse, including the Bon-po gompa of Nabrikot.

In all, the Buddhist heritage of the Thakalis has been sustained by only a handful of old monks and nuns that try to maintain the upkeep of the gompas as well as the Buddhist ritual. Were it not for the Panchgaunle people whose villages are found immediately north of the Thakali area of villages, who try to maintain the gompas and hold some of the traditional Buddhist festivals and ceremonies, the Buddhism in the Thak Khola would have died by now completely.

Although the Panchgaunle people consider themselves to be Thakalis, they are not Thakalis. The biggest village of their region is the village of Marpha, a compact village of narrow, cobbled lanes from which the courtyards of the houses are entered, in architectural style essentially identical to those of the Thakalis including the flat roofs, edges of which in Marpha are lined with neatly stacked supplies of firewood.

The Tibetan house types of stone with flat roofs have inspired the architecture of the Thakalis likely from the very beginning when they settled along the Thak Khola, however, the Thakalis have perfected this house type to a higher standard of design than have their Baragaunle neighbors to the north. The flat roof, suitable for drying of grains, upper level reached via the characteristic notched tree trunk ladders, is repeated in the design of each and every house in Thak Khola.

Another design feature, always present in the Thakali house, is the enclosed courtyard with usually a fodder barn and an animal shelter on the ground level. Undoubtedly the best designed Thakali houses are found in Tukuche, the former marketplace center of the extinguished salt trade and seat of once the richest traders.

The most effluent families constracted themselves large houses with spacious interior courtyards entered through tunnel-like gates located below often elaborately carved wooden balconies. The bottom floors of these houses included the necessary animal barns, grain storage rooms and servant quarters.

Kitchen, too, would be usually located on the ground floor, abounding in a variety of shiny brass pots displayed on shelves around the room. On the upper floor would typically be found the sleeping rooms, family chapel room, additional storage rooms as well as the main living quarters including another kitchen area, typically containing a ceremonial fire pit. The ceremonial, ornamental fireplace, is put up by the Thakalis only symbolically, and no fire is ever lit in it.

In the finest of Thakali houses of Tukuche the second floor rooms were entered off a fine wooden gallery, typically built around the entire interior perimeter of the house. Structurally, timber would always be used extensively, and a uniquely cut and colored T-post, serving the function of a ceiling supporting structural member, is found in every Thakali house.

Whether you are a trekker or have a deeper interest in the cultural diversity of Nepal, Thakali villages of Thak Khola offer a fascinating slice of the remote part of the Himalayas.

Under the British Raj you could had ridden a train into India from Lahore in present day Pakistan. Since India’s independence you have to walk across the Wagha border between Pakistan and India, take bus to Amritsar and ride all over India from there. But now, Indian Railways has announced that it plans to establish rail links with Nepal, Bhutan and apparently concrete plans have been also drawn to connect the Indian rail network all the way with the Chinese railways.
With trade and tourism having reached large scale proportions in Kunming and Yunnan province of south-western China, the Chinese have already connected its rail system with that of Myanmar and plans are underway to extend it from there to Bangladesh with Dhaka being only a step from Kolkata, the eastern gateway to India. Once the network is fully in place and operational you’ll be able to tour Assam and Meghalaya from Kolkata and continue all the way to tour Yunnan in China.

With now being able to ride the iron rooster across China to Lhasa in Tibet, Chinese already started on extending the line across the High Himalaya down to Kathmandu in Nepal. Thus obviously after China you’ll be able to tour Nepal and then hop on a train and ride down into the plains of India. Of course this line will cost pretty penny as the road down from Kathmandu to Indian border is not an easy ride but the Chinese engineers have already blasted their way through much worse in Sichuan.

The third route in the works is to link southern Xinjiang Province of Western China with Pakistan. There is indeed another major obstacle in the way there and that’s the Karakoram. But never mind, just imagine, you could ride a train along the legendary Silk Road from Beijing via Kashgar over Kunjerab Pass, and along Karakoram Highway all the way to Deli and Mumbai!

Few years ago this Italian tourist asked me if I could arrange for her to take a taxi from Kathmandu to Mount Everest Base Camp! Now I wonder how soon will this really become possible.

The main trekking season in the Nepal Himalayas is beginning now. October to early December is the main season for trekking in the Sherpa Solu – Khumbu region, the Annapurnas, Langtang Himal, Himalchuli and Manaslu as well as Kanchenjunga.

While springtime, May to early June, is an ideal time for ascending Mt. Everest and some of Nepal’s other prominent peaks, fall generally offers clearer skies for trekkers. In the spring monsoon is fast approaching and skies are always hazy though it is warm even in high altitudes thus a best period for summiting Everest. October and November is the ideal season for trekking.

Great number of trekkers in Nepal book tours from established Nepal tour and Himalaya trekking operators in the United States or Europe well before departing for their trip. Many trekkers, however, come to Nepal entirely on their own hoping to arrange trek support in Kathmandu. So what are the costs associated with hiring a Sherpa in the Nepal Himalayas?

Minimum cost of a Sherpa is Rs. 650 (Nepalese rupees), that’s about $10 per day. It’s important to note that this rate applies for the service of a Sherpa staff, a camp hand, porter or a cook possessing essential experience having worked with trekkers in the past, though the rate does not include allowance for his lodging and meals namely if staying in local lodges. Those expenses will have to be covered by the trekkers in addition to the Sherpa basic rate.

Tour operators will have to also pay for the Sherpas’ health insurance (rates start as low as Rs. 3500 ($50) per person) and in some instances, for example on certain climbing expeditions, the operators must also provide all necessary personal gear for the Sherpa, from special boots to down jackets especially if they will be working in exceptionally high altitudes.

Experienced Sherpa mountain guide is referred to as “sirdar” and his will cost is well above the mentioned rate for Sherpa staff. Top expedition Sherpa sirdar can earn over hundred dollars per day, even more, especially on large expeditions when he manages a sizable team of other Sherpas. The head Sherpa guide or sirdar assigns and coordinates responsibilities of the entire expedition support team, hires and pays the porters, pack animals and their caretakers and makes all the necessary decisions regarding routes and camping sites.

While Sherpas act as essential porters on high altitude treks such as ultimate Everest treks to Gokyo Ri, Kala Pattar, Chukung Ri and similar destinations, in lower elevations of, for example, the Annapurna circuit trek up to Manang along the Marsyangdi River valley or up the Kali Gandaki River valley to Muktinath, the Sherpa guide will hire local porters from other Nepalese tribes, namely Limbus, Rais, Thamangs or Gurungs. Their daily rates may vary.

Porter rates start at Rs. 1065 ($15) per day but proven high altitude Sherpa porter will earn considerably more. The said rate is based on carrying 40 Kg load, approximately 88 pounds. In 2008 the rate was Rs. 850 ($ 12) per day, so rates in 2009 have increased.

All Himalayas expeditions will also routinely employ the services of a yak, an absolutely essential pack animal for trekking in high altitudes. In 2008 yak daily rate was Rs. 900 ($13); in 2009 minimum daily tariff is Rs. 1200 ($17) per day. Of course yaks must be handled by a yak driver, their caretaker, and his minimum daily cost starts at Rs. 1200 ($15) per day.

Aside the Sherpa and pack animal expenses trekkers in the Nepal Himalayas will each have to get a trekking permit issued for the specific region where they will trek. Himalayas trekking permit for Solu – Khumbu currently costs Rs. 2750 ($ 40).

Additionally, as most trekking areas in the Nepal Himalayas are now within boundaries of national parks trekkers must also pay national park fees, typically Rs. 2000 ($30).

Over and above the noted costs trekkers will have to pay a daily tariff that includes full expedition support, costs that will include quality sleeping tents and mats, dining tent, toilet tent, and all the necessary camp gear, kitchen gear, food provisions and cooking fuel, buy their own health and evacuation insurance as we as pay for any other extras not mentioned above. All in all the quality of all Himalayas expeditions will not be the same and much of any trekking tour’s true success depends on the experience and leadership abilities of its sirdar, the Head Sherpa guide. In this regard, before you commit to booking a trek lead by a Sherpa team, a reliable Nepal Himalayas client testimonial will be essential to know your group will be guided by a true professional Sherpa guide.

This post is a continuation of my earlier posts on other ethnic groups found along the Arun River in Eastern Nepal, namely Rais and Lhomi Tibetans, a great trekking destination that most trekkers to Nepal overlook.

The way of life in the Himalaya is determined by the Himalayan topography, altitude, and climate, factors which quite substantially differ from region to region, plus, naturally, by the cultural diversity of the individual ethnic groups. Closer look at the variety of ethnic groups that populate this impressive mountain range reveals fascinating mix of architectural house styles.

In terms of settlement characteristics, each of the Himalayan racial groups prefers its own altitude and peculiar habitat. No other part of the Himalayas is as rich in house design styles as the Nepal Himalaya. Most of the Nepal Midlands, the principal settlement belt between the High Himalaya to the north and the Mahabharat range, or the front range, to the south, have been settled by the Ancient Nepalese races. Their villages range from the low river valley floors of some 2,500 feet above seas level up to 8,000 feet in elevation, above which only seldom even today they can be found. Of the seven major population groups belonging into this ethnic entity, Limbus, who have settled in far eastern Nepal, build one of the more remarkable house types.

Covered by lush monsoonal forests, the ridge of the Mahabharat range in the eastern Nepal separates the fertile lowland of Terai from “Limbuwan”, the Land of the Limbus. Poetically sited below steep hillsides of the Mahabharat Lekh or dotting the rolling land of the eastern Nepal Midlands, the dispersed villages of the Limbus are found between altitudes of 2,500 to 5,000 feet above sea level.  Traditionally also referred to by the Limbus themselves as the “Pallo-Kirant” or “Far-Kirant”, this region includes an area east of the Arun river and west of the Nepal-India border.

Sited conventionally amid dry cultivated fields, the yards of the Limbu houses may often be beautified by planted beds of colorful flowers. The houses are built of stone, mud packed, and characteristically washed with white and ochre mud. Typically, each Limbu house has the same type of front elevation.  It is entered via a small porch, constructed like the balcony above it out of timber or bamboo.  Designed with a small window above the balcony, the roof is of a gable type.  Although in most instances the houses are roofed with thatch, the most prominent of the Limbus cover their houses with sun-baked shingles.  For the most part, there is not much variation in the design, although here and there one may come across interesting horn-like tiles extending upwards from the ends of the gable triangle, a feature reminiscent of the Far Eastern architecture. 

The main living and sleeping area, including the kitchen hearth, is on the ground floor.  Grain, seeds, tools, and different sorts of family valuables are ordinarily stored on the second floor. Cattle is kept in shelters built in the vicinity of the house. 

 

If you’ve got the time and would prefer a trekking route to Namche Bazaar and the Sherpa regions below Mount Everest that is less traveled, start your trek in Eastern Nepal, from Dhankuta or Ilam. This is certainly a great alternative approach route to Namche than the one from Jiri, which sees lots of trekkers especially in October and November. One way or another trekking from Eastern Nepal to Solu-Khumbu offers a more complete experience of Nepal than a direct flight to Lukla from Kathmandu.  

Trekking in Eastern Nepal Himalayas is once again possible and venturing into the upper reaches of the Arun River offers an insight into the lifestyle of the Lhomi Bhote, the Tibetan population group that occupies this remote part of eastern Nepal. The diversity of house types built by the Tibetan population groups in the Nepal Himalaya from one area to the next is quite fascinating. The Lhomi Bhote, whose villages are found as far north as where Arun breaches the high Himalayan massif, build themselves houses that range from all bamboo and bamboo matting type of structures elevated on stilts of tree trunks or stones, to all stone houses with wooden shingles, or even houses of solid timber.

 

 

 

 

 

The Arun River, one of the greatest Himalayan Rivers, originating in Tibet, breaks through the high Himalayan range at an altitude of only little more than 4,000 feet above sea level.  High above its deep gorge, affected significantly by monsoonal rains, are situated the villages of the Lhomi Tibetans. The Lhomi villages are compact settlements, sited on broad ledges or on steep slopes. 

 

 

 

 

 

 

The houses in the villages built in the lowest elevations, around 5,200 feet above sea level, are constructed on stone stilts or on all-stone foundations. The walls are made of stone or quite often of woven bamboo, which is also used exclusively in the covering of the roofs.

 

 

 

 

 

 

 

In higher elevations, stone begins to predominate in the house architecture. In the highest situated Lhomi villages, in altitude over 8,000 feet, however, timber now appears, and at times solid timber houses erected on stone stilts may be found.  Bamboo, which is cut in typical stalks that are split into thin strips then woven into mats, continues to be utilized in the coverage of the roofs.  

 

 

 

 

 

 

The Lhomis believe their ancestors came from Tibet.  Actually, Lhomi is not a tribal name, but a Tibetan expression for “lowlanders”, a name which the people apply to themselves in view of the fact that the region of their present habitat is located to the south of Tibet proper.  More correctly, the Lhomis of the upper Arun are known as the Kar Bhote.  

 

 

 

 

 

 

They are self-sufficient farmers with trade playing only a minor role in their lives.  The style of their dress is similar to other Tibetan population groups living in the Nepal Himalaya, although the generally warmer climate of their native region enables them to go barefoot for the greater part of the year. 

In addition to wearing unique small cloth caps embellished with Indian silver coins, the Lhomi women, as most Tibetan women like to adorn themselves with silver ornaments and necklaces of coral, amber and turquoise beads.

 

 

 

 

 

The Lhomis still claim to be of the Buddhist religion, however, their monasteries are in a tragic state of disrepair, Buddhist Lamas are few, and the contact with Tibet, the source of their religion, has been broken since its 1959 takeover by the Chinese. Well rooted in their religious practice are elements of a pagan form of a pre-Buddhist religion, which includes animal sacrifices, and worship of spirits and patron deities. Nevertheless, nearly every village harbors several chortens, Buddhist stupas, and mani walls which bear testimony to this region once being a place where Buddhism flourished.