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BhotiyaThe Bhotiya, also known as the Bhutia, lived in the trans-Himalayan region that divides India from Tibet. In Uttaranchal, they are known as Bhotiya, rather than the common Bhutia. The word Bhotiya came from the word Bod (བོད་), which literally refers to Tibet. The Bhotiya speak languages belonging to the Tibeto-Burman family, although their dialects is mutually unintelligible to the Tibetans and Garwhalis. Owing to social process of Sanskritization, many of them have intermarried with the Aryans over the years. Most of the Bhotiya practice a combination of Tibetan Buddhism, Bön and Hinduism, although Hinduism is prevalent among the earlier semi-Aryan groups, while Buddhism is prevalent among the recent immigrant groups of purer Tibetan origin, such as the Jadh. Hindu gods such as the weather God Gabla, Runiya and Suniya, are worshipped to protect their animals from disease. Sidhuwa and Bidhuwa are worshipped as well to find lost animals.
PeopleByangsiThe Byangsi are a little known tribe living along the Kuthi-Yangti River valley, high up in the Himalayas on the border with Tibet and Nepal. Adherents of Bön, their population of 1,500 speak a Tibeto-Burman tongue. ChaudangsiThey Chaudangsi live along the Mahakali valley between India and Nepal. Adherents of the age-old Bön religion, their population of 1,500 speak a Tibeto-Burman tongue. DarmiyaThe Darmiya lives in the Mahakali valley with the other Bhotiya tribal groups. Speaking a Tibeto-Burman tongue, their population of 2,500 lives in Nepal and India. Unlike the other tribes, the Darmiya follows an interesting blend of Hinduism and the Animistic Bön religion. DuryalJadhInhabiting in the Uttarkashi region of Uttaranchal, most Jadh can be found in the villages of Nelang and Jadhang between Himachal Pradesh and Uttaranchal, who were both situated at an elevation of 3,400m in the Bhagirathi valley. These towns are only as near as thirty miles from the Tibetan border, and a small number have relocated to Harsil. Their language resembles closely to Tibetan. Originally traders, the Jadh lead a semi-nomadic lifestyle and maintained social ties with the neighbouring Kinnauries, Jaunsaries and Tibetans. Until the closure of the Tibetan border in 1962, the Jadh barter-traded with the Tibetans across the high Himalayan paths, notably along traditional routes such as the Thang-La and Tang-Choke-La, which is situated at an elevation of 5,050 m and 5,400 m respectively. Basic items such as cotton, grains, metal, oil seeds and sugar are traded in various Tibetan markets across the border. In exchange, they received salt, wool and borax, which is sold by Tibetan traders in the towns of Uttarkashi and Bushahr. With the re-opening of the border in the 1990's, trading activities have resumed to a lesser extent. Today, the Jadh graze their sheep and goats in the Upper Jahnvi Valley during the warm summer months, when the alpine vegetation is in full bloom. Upon the coming of autumn, they move down to the lower hills, reaching the temperate forests bordering Rishikesh by October. As of today, each Jadh family could own as many as 200 to 400 animals, principally yak herds. The number of livestock owned by them is a measure of their wealth and economic condition. The Jadh used to migrate from these high altitude villages in winter in the past with their entire families. In modern days, some families and a few shopkeepers have decided to stay back in Dunda, which is not far removed from their native homeland, while the rest of them move to the forests around Rishikesh. Upon the coming of spring, the Jadh will return to their homeland. Most Jadh women wear their hair in a turban or a plait, owing to its cold weather. They wear a costume which resembles a cross between the Tibetan and Garwhali styles. The men, on the other hand, will wear the nomadic Tibetan clothing. The Jadh are followers of Tibetan Buddhism and to a lesser extent, Bön, although minimal Hindu influence can be seen. Adhering to the caste system loosely, the Jadh classify themselves as Rajput upon meeting their Aryan counterparts. Buddhist Lamas are employed to conduct religious ceromonies and medical treatment, but they have no indigenous medicinal treatment for tuberculosis, relying exclusively on allopathic treatment. JethoraJoharMarchaThe Marcha inhabit in the Mana and Niti valleys on the cold and dry tracts of Upper Chamoli, which is also known as the Painkhanda tract. Despite the fact that they speak a Tibeto-Burman tongue, their facial features suggest that some intermarriage with the Aryans had occured. The Marcha maintained links with the Tibetans by barter trading through the Mana and Niti pass, which is located at an elevation of 5,800m. Ever since the Indo-Tibetan border was closed in 1962, the Marcha have adopted a semi-agarian/semi-nomadic lifestyle, although limited trading links with Tibet is reopened in 1992. Prior to the closure, one can see large number of caravans which consist of mules, yaks and the most strudy men who were laden with Indian goods making their way into Tibet, across the high passes upon the melting of the snow. For days on end, they walked continuously before they reached Tibet. In those trading centers, goods were bartered as the local Tibetan merchandise such as wool and salt were received, where they are later to be sold in the local town markets in India. The merchants would return home just before the arrival of the winter season in October. Traditionally, most Marcha are sheperds and nomadic herders. The harsh conditions in which they live are not conducive to agriculture, hence, these people rear yak, sheep and goats. These animals graze on the rich alpine pastures in summer and move down to lower altitudes in winter. In the process, the herders sell wool, meat and milk to earn a living. Owing to the fact that they have migrated from Tibet very long time ago, the Marcha have adopted Hinduism. Unlike the other Bhotiya groups, they worship in Hindu temples, and rely on the Hindu Brahmins to conduct religious ceromonies. Doctors, known as Vaidyas, are employed to treat patients. RangkasThe isolated Rangkas tribe, whose population host a meagre 600, is found in the outskirts of the Mahakali valley. According to ethnologue, the Rangkas are ethnically related or are of the Johar tribe. ShankiyaShaukaThe Shauka live around the Untadhura pass in Chaudas, Vyas and Darma valley and in Munsiyari in the Pithoragarh district in Kumaon, and as well as parts of extreme north-west Nepal. They are also known as Rang or Byasi and speak a distinct Tibeto-Burman dialect, which is barely intelligible with Magar. Accoring to legend, they are of Tibetan and Kiranti origin, although it seems that they are of solely of Tibetan origin. The Shauka have their own scripts, which is now extinct. According to anthropologists, portions of it dating back to the 12th century can be found in the caves of the mountains. Influenced and practicing Tibetan Buddhist, Bön and Hindu religions together, the Shauka are one of the few Bhotiya tribes that shows a rich cultural heritage and adhere to the caste system. Like the Jadh, the Shauka rely on Lamas to conduct ceremonies and rituals in the Buddhist Gompas and celebrate Tibetan festivals such as Losar, and Hindu and natural figures such as Nanda Devi in Johar and Gabladev in Darma, Chaudans and Byans. Another Bön deity, especially in Rolpa, Ramjung is also worshipped. Buddhist prayer flags, locally known as Dharchyo, is hung outside houses. The dress of the Shauka is known as Chyungwala, which reflects little Tibetan or local influences, but their skills in weaving, spinning and natural dyeing. Major festivals such as Dhhyoula and Kangdali are celebrated, although minor festivals such as Kangdali, Syangthangapujan, Syeemithhumo (atma pujan), Maati (Soil) pooja, and Nabu Samo and the annual Kanda-Utsav are also celebrated. Another fair which celebrates the success of their trade, the Jauljibi and Thal is celebrated, owing to the fact that the Shauka are also reputated to have conduct trade between Taklakot in Tibet and Darchula, and to a lesser extent, the Tharu people in the Terai. The legend of the Kangdali festival comes a folklore, which tells of a boy who died upon applying the paste of the root from a shrub known as Kang-Dali on his boil. Enraged, his widowed mother cursed the shrub and ordered the Shauka women to pull up the root of the Kang-Dali plant off its ground upon reaching its full bloom, which happens once in twelve years. According to another story, the Kangdali festival is to commemorate the brave women who repelled the enemy while their husbands were away. Hiding in the Kandali bushes, they attacked the bushes, which subsequently destroyed the enemy. Since then, a victory dance is performed every twelve years upon the decimation this shrub in its blooming period. The women with lead the procession, each armed with a Ril, a tool which was used in compacting carpet on the loom. The children and men armed with swords and shields would follow closely behind. As they sing and dance, their music echoes in the valley, and upon approaching the blooms, warlike tunes are played and war cries are uttered. The women, fierce as they were, attacked the bushes with their rils. The menfolk will follow up and the bushes are hacked with swords, who will uproot the bushes and take them back, as the spoils of the war. In turn, victory cries are raised and rice grains are again cast towards the sky to honour the deities with the prayer that the people of Chaundas Valley may be ever victorious over enemies. After the victory dance and the extermination of the shrub, the festival is concluded with a feast. TolchaA small Bhotiya tribe living in the Niti valley among the Marcha tribe, the Tolcha, like the Marcha, are Hindu. Despite the fact that they are of Tibetan origin, Aryan intermarriage over the centuries have made the Tolcha tribe resembling much more closely to the Aryan Jaunsari than the Mongoloid Tibetans. See AlsoExternal Links
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