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Nepal’s Gurung Caste: Culture, History & Traditions

Ethnicities in Nepal , Nepali Culture / January 14, 2022 by fulltimeexplorer / 4 Comments

There are many different ethnicities in Nepal and each one is unique in its own way. There are around 125 different ethnic groups and 123 different languages making Nepal an interesting place to visit. I experienced the Gurung caste and culture on my first visit to Nepal when I spent a lot of time in Pokhara. Spending several nights in the small Gurung village of Tangting allowed me to spend time with the kind good natured people who were all too happy to teach me about Gurung culture.

Where did Gurung people originate from?

According to People of Nepal , they originated in the hills along the southern slopes of the Annapurna range in western Nepal. Gurungs have Mongoloid features, yet they look different from Tibetans. They are close in ethnicity to the Magars and Thakalis who are their neighbors in the Himalaya Mountains.

Where do they live in Nepal?

While Gurungs live all over Nepal these days, the majority of them live in the Gandaki Province which includes Pokhara and the lower Annapurna Conservation Area. This is where their original settlements were, including famous villages like Ghandruk and Tangting .

What religion are they?

Gurungs typically practice Buddhism or Bon as a religion. Locals say that not as many people practice the original Bon religion as they used to. Bon focuses on praying to nature and has gods that represent different aspects of nature. Today, Tibetan Buddhism is becoming more popular.

What language do they speak?

Gurungs have their own language called Gurung. Most Gurungs also speak Nepali except some of the older generation or those who live isolated in small villages. The Gurung language is slowly fading as younger generations fail to learn it, which is a problem with most of the languages within Nepal. Many Gurungs also speak fluent English and can understand Hindi.

What festivals are unique to the Gurung caste?

Tamu Losar is the Gurung New Year. In Ghandruk, there’s a monastery located just below the village where people go to do puja (a religious ceremony) to ring in the New Year. People eat large feasts, dance, and drink the local raksi (alcohol) to celebrate.

What is the Gurung caste known for?

The Gurung caste is known for being hard working and strong. They are often hired by the British military as Gorkha soldiers because of their work ethic and bravery. They are also considered honest and loyal people. They made up a large majority of the Shah armies back when Nepal was divided into many kingdoms. The army was strong enough to take control of Kathmandu in 1768 A.D. and after that, Nepal became a united nation.

Do Gurungs have a unique dance?

I’ve had the pleasure of seeing a few Gurung dances during the Tihar festival where kids dance in the streets and go door to door performing for money so that they can buy sweets. It’s always reminded me of trick or treating back home. Here is a clip of a traditional Gurung dance on Youtube where the dancers are also wearing traditional Gurung dress…

What does Gurung dress look like?

Gurung men wear a vest like top that ties in the front and a long cotton cloth that is wrapped around the waist and tied with a belt. The women wear a velvet top and a sari skirt, often in a deep red color. Jewelry represents wealth in Nepali culture and Gurungs are no different. Gurung women like to wear jewelry as a sign of status. The jewelry is often gold or coral. Their jewelry includes necklaces, bangle bracelets, earrings, and nose rings.

Where are Gurung restaurants located?

The best place to try Gurung food would be in a Gurung village, however, you can find Gurung restaurants in Kathmandu including Gurung Kitchen in Baluwatar and Gurung Bhanchha Ghar in Bagbazaar.

What Gurung food should everyone try?

Gurungs often eat dal bhat but instead of rice they eat dhido which is worth trying. Dhido is made of flour and water which are boiled together. It creates a kind of wet dough which is then served with dal (lentil soup), curries, and a spicy pickle. Gurungs also eat a lot of corn including popped corn and dried corn.

Are there stereotypes about Gurung people?

Gurungs are believed to be strong and brave due to the large number of Gurungs who serve as Gorkhas in the army. They are also said to be honest and loyal. These are probably the best kinds of stereotypes one can be associated with.

What are Gurung songs like?

Describing Gurung music would be a lot harder than just listening to it. Here are two Gurung songs from YouTube…

Famous and noteworthy Gurungs

As far as internationally known celebrities, Prabal Gurung is the most famous Gurung as well as one of the most well known Nepalese celebrities in the world. Prabal Gurung is a world famous fashion designer based out of New York. He’s dressed celebrities on the red carpet including Jennifer Lawrence, Blake Lively, Carey Mulligan, and Hailee Seinfeld (to mention a few) and appeared in magazines like Vogue, Elle, and TIME.

What is the best way to experience Gurung culture as a tourist?

The best way to experience Gurung culture is to visit destinations like Ghandruk where there’s a Gurung Museum, traditional Gurung housing, and a strong Gurung culture. You can also visit lesser-known villages like Tangting which is a little more off the beaten path. Trekking in the lower Annapurna Region is a great way to get to know the Gurung caste as you’ll likely stay in Gurung owned teahouses or homestays. The best time to visit would be during the festival season including Gurung Losar or Tihar.

Want to know more about the Gurung caste? Ask me in the comments.

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Michelle della giovanna.

Writer at Full Time Explorer

I’m just your average New Yorker who quit her job in the fashion industry to explore the world. Come find out what it’s like to trade in five-inch heels for squat toilets.

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Reader Interactions

July 18, 2022 at 1:48 pm

I learnt so many thing about Gurung where the subject has risen in easy step. it has help us to understand easily. thank you very much.

July 19, 2022 at 7:55 am

Thank you! I’m so happy you found it helpful!

August 4, 2022 at 3:15 am

Iam really impressed the way you described the ethnicity of Gurung caste that you could explore during your trip to Nepal as a deep explorer. It gives immence pleasure to people like me extend our gratitude to travellers like you who really appreciate and admire the beauty of nature and it’s protector, the villagers. You will enjoy the peace and tranquility, love and compassion, health and happiness.

August 5, 2022 at 8:36 am

Thank you so much for your kind words. It’s a pleasure for me to get to meet so many wonderful people from all over the world and to learn about the way they live. I really enjoyed my time with the Gurung people. They are so kind and welcoming.

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• Gurung Culture: Traditions And Customs In The Annapurna Region

Experience the vibrant lively culture and traditions of the Gurung people in the Annapurna region of Nepal. The Annapurna region offers a unique blend of stunning scenery, rich local cultures, and an immersive cultural experience, allowing visitors to immerse themselves in their unique lifestyle. 

The Gurungs, a resilient community in Nepal’s Annapurna region, are known for their rich cultural heritage and diverse way of life. This is shaped by intricate customs, traditions, and beliefs.

The Gurung people, an indigenous ethnic group in Nepal, are known for their rich cultural heritage, strong sense of community, and deep connection to the Himalayan landscape. Originating from the Tibetan-Mongolian region, they migrated to central Nepal, particularly the Annapurna and Manaslu regions .

Generally, the Gurung society is organized into patrilineal clans, maintaining social cohesion through kinship ties and collective decision-making. They have their own distinct language, Gurung Kura, which is used in rural Gurung communities for communication and cultural expression. 

Gurung culture is characterized by a vibrant tapestry of traditions and customs, deeply rooted in religious beliefs, agricultural practices, and seasonal rhythms. Festivals, traditional attire, music, dance, and cuisine reflect their cultural identity. 

Despite their significant contributions to Nepalese society, the Gurung people face challenges such as poverty, limited access to education and healthcare, and the pressures of modernization and globalization. Recognizing and celebrating their cultural heritage is crucial for their continued flourishing.

Exploring Annapurna: Trekking Adventures, Cultural Riches And Natural Beauty

Firstly, Annapurna Nepal’s Himalayan region, known for its established trekking routes, diverse cultures, and stunning alpine scenery, attracts tourists and nature lovers worldwide. Annapurna offers diverse treks for all skill levels, including easy and strenuous adventures like the Annapurna Base Camp and Annapurna Circuit treks, which cover the entire Annapurna massif.

Trekkers encounter scenic settlements with rich cultural traditions, including Gurungs, Magars, and Thakalis, and teahouses and guesthouses provide lodging and hospitality for tired tourists.

The area boasts stunning natural beauty, including snow-capped peaks, lush forests, waterfalls, and terraced farms, making trekkers unforgettable with breathtaking views of famous mountains like Dhaulagiri, Machapuchare, and Annapurna.

Additionally, Annapurna offers a variety of outdoor activities like hiking, mountaineering, rock climbing, and whitewater rafting, attracting tourists seeking adventure and peace in nature.

When To Visit The Annapurna Region?

Spring, from March to May, is characterized by mild temperatures, blooming rhododendrons, and longer daylight hours. However, spring is a popular tourist season, leading to higher accommodations and permit prices. 

Winter, from December to February, brings cold temperatures and occasional snowfall, offering solitude and clear mountain views. Monsoon, from June to August, brings heavy rainfall, resulting in slippery trails and landslides. 

While not recommended for trekking due to safety concerns and limited visibility, it can be a good time to explore the region’s cultural aspects. Moreover, rain shadow areas like Upper Mustang and Manang are suitable for trekking during this time .

History And Homeland Of Gurung People

• The Gurung people are from Nepal and live mostly in the Annapurna and Manaslu areas, which have lots of mountains and different kinds of land.
• Because they live far away from other places, the Gurungs have developed their own way of life that’s about being able to take care of themselves and being strong and flexible.
• Experts think that the Gurungs came from tribes in Tibet and Mongolia many years ago. They’ve stayed close with other groups nearby and with traders from Tibet.
• Living close to big roads where trade happens, the Gurungs have learned different things from different cultures, like Buddhism, Hinduism, and ways of other nearby groups.
• Things like when Nepal became one country under the Shah family and when the British ruled over Nepal have also changed the Gurungs’ lives.

Gurung Cultural Practices And Traditions

The Gurung people have a vibrant culture marked by colorful festivals, traditional attire, and lively music and dance. Their cultural practices and traditions are explained below:

1.Cultural Practices and Traditions

• The Gurung people follow special customs and traditions passed down from their ancestors.
• They celebrate festivals like Lhosar, Dashain, and Tihar with rituals, prayers, and get-togethers.

2.Traditional Clothing

• Gurung men wear something called a “Bakhu,” while women wear a “Guniu Cholo” and “Patuka” with skirts or “Paraschhain.”
• These clothes show who they are and are suitable for living in the mountains.

3.Music and Dance

• Music and dance are super important in Gurung culture.
• They use them to tell stories, connect with their spirits, and have fun together.

4.Spiritual Beliefs

• Gurung people believe in a mix of animism, Buddhism, and Hinduism, which is because Nepal has lots of different cultures.
• Gurung food is simple, healthy, and made with local ingredients.
• They eat things like rice, maize, millet, lentils, veggies, and dairy products.

6.Community and Family

• Gurung families are organized into groups led by dads’ families.
• lastly, they stick together as a community and make decisions together to stay strong.

Facing Challenges And Protecting Gurung Culture

The Gurung culture, a traditional Gurung language and culture, is at risk of erosion due to rapid modernization, urbanization, and globalization. This has led to the migration of Gurung youth, resulting in the loss of traditional practices and values. 

The language shift, dominated by Nepali, threatens the transmission of oral traditions and cultural values. External influences, such as Westernization and mass media, also pose a challenge to the preservation of Gurung culture. 

The fragile Himalayan ecosystem, which sustains the livelihoods and cultural practices of the Gurung people, is threatened by deforestation, climate change, and unsustainable development.

Preservation efforts include cultural education programs, documentation and research, revival of traditional crafts, community-based tourism, and environmental conservation. These efforts aim to raise awareness about Gurung heritage, revive traditional crafts, and protect the Himalayan region’s biodiversity and ecological integrity. 

Despite these challenges, the Gurung people are resilient in their efforts to preserve and promote their cultural heritage.

In conclusion, the Gurung culture in Nepal is a rich and resilient ethnic tapestry, celebrating its unique identity through language, festivals, attire, music, and spirituality. It is our collective responsibility to preserve and cherish this heritage for generations to come.

Trek Me Nepal offers trekking opportunities in the Annapurna region, allowing travelers to immerse themselves in the Gurung culture through responsible tourism practices. Discover the vibrant culture and traditions of the Gurung people in the Annapurna region of Nepal through Trek Me Nepal. By supporting initiatives like Trek Me Nepal, we contribute to the preservation of cultural heritage and the empowerment of local communities, allowing us to carry with us memories of the Gurung people.

Frequently Asked Questions (FAQs)

1. what are some key festivals celebrated by the gurung community in the annapurna region.

Gurung festivals include Lhosar (New Year), Tamu Losar, Dashain, Tihar, and Chandi Purnima. These festivals are marked by colorful processions, traditional dances, and communal feasting.

2. What is the traditional attire of the Gurung people?

Traditional Gurung attire for men includes the “Bakhu” (knee-length garment), “Suruwal” (baggy trousers), and “Topi” (cap), while women wear the “Guniu Cholo” (blouse), “Patuka” (waistband), and skirt or trousers.

3. What role do monasteries and sacred sites play in Gurung culture?

Monasteries (“Gompas”) and sacred sites hold great significance in Gurung spirituality, serving as places of worship, meditation, and communal gatherings. However, they are often associated with local deities and ancestral spirits.

4. How do Gurung people preserve their cultural heritage in the face of modernization?

Gurung communities engage in various preservation efforts, including cultural education programs,  revival of traditional crafts, and community-based tourism initiatives.

5. What opportunities are available for travelers interested in experiencing Gurung culture in the Annapurna region?

Travelers can engage in cultural tours, homestays, and trekking experiences offered by local organizations like Trek Me Nepal. Therefore, these opportunities provide insights into Gurung traditions, festivals, and way of life.

6. What are some traditional foods of the Gurung people?

Generally, traditional Gurung cuisine includes dishes such as “Kodo ko Roti” (millet bread), “Gundruk” (fermented leafy greens), “Gurung Ko Masu” (spiced meat curry), and “Aloo Tama” (potato and bamboo shoot curry).

7. How do Gurung people pass down their cultural heritage to younger generations?

Gurung elders transmit cultural knowledge and values through storytelling, folk songs, rituals, and participation in traditional festivals and ceremonies. Additionally, efforts are made to incorporate cultural education into school curricula.

8. What environmental challenges do Gurung communities face in the Annapurna region?

Gurung communities face environmental challenges such as deforestation, climate change, and unsustainable development, which threaten their traditional livelihoods and the ecological integrity of their ancestral lands.

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Explore the rich culture of Nepal’s Gurung Community

Gurungs are a community of people who mainly inhabit the western and central regions of nepal, particularly in the districts of lamjung, kaski, mustang, and myagdi..

The Gurung culture is an ethnic culture found in Nepal. Gurungs are a community of people who mainly inhabit the western and central regions of Nepal, particularly in the districts of Lamjung, Kaski, Mustang , and Myagdi. The Gurung community has a distinct language, which is also known as Gurung, which is part of the Sino-Tibetan language family. Here you can explore the Gurung culture, their customs, traditions, festivals, and lifestyle.

The Gurung culture is rich in festivals, and their festivals have become an essential part of the country’s cultural heritage. One of their main festivals is Tamu Lhosar, which is the Gurung New Year . This festival is celebrated in the months of January or February, and it is a three-day-long festival. On the first day, people clean their houses and prepare for the celebration. On the second day, people wear their traditional dress, and there are various cultural performances, such as dance and music. On the third day, people visit their relatives and friends and exchange greetings and blessings.

Another important festival of Gurung culture is the Ghatu, which is a harvest festival celebrated in the month of December. This festival marks the end of the harvest season , and people thank their deities for a good harvest. The Ghatu festival is a three-day-long celebration that includes cultural performances such as singing, dancing, and playing musical instruments.

Customs and Traditions

The Gurung culture has unique customs and traditions that have been passed down from generation to generation. One of their customs is the practice of polyandry, where one woman is married to several brothers. This practice was common in the past but has become rare in recent times.

Another important custom is the practice of animal sacrifice during religious ceremonies. The Gurungs are followers of the Bon religion, and they offer animal sacrifices to their deities during certain religious festivals.

The Gurungs have a rich tradition of folk music and dance. Their music and dance are an essential part of their cultural heritage , and they have various traditional musical instruments, such as the tungna, the damphu, and the madal. The tungna is a stringed instrument made of bamboo, and it is used to accompany folk songs. The damphu is a percussion instrument made of wood, and it is used in various traditional dances. The madal is another percussion instrument made of wood, and it is used to create a rhythmic beat.

The Gurung community has a unique lifestyle that is closely related to its environment. They are mostly subsistence farmers and rely on agriculture for their livelihood. They grow crops such as maize, millet, wheat, and barley, and they also rear livestock such as cows, buffaloes, and goats.

The Gurung people are skilled in making traditional handicrafts such as bamboo baskets, mats, and brooms. They also make traditional dresses, such as the Gurung dress, which is made of handwoven cloth and is characterized by bright colors and intricate designs.

The Gurung community has a strong sense of community and social harmony. They have a system of self-governance, where each village is led by a council of elders. The council is responsible for making decisions and settling disputes in the village.

The Gurung culture is a unique and fascinating aspect of Nepal’s cultural heritage. Their festivals, customs, traditions, and lifestyle have contributed to the diversity and richness of Nepalese culture. The Gurung people are proud of their culture and heritage, and they have made significant contributions to the country’s cultural and social development. A visit to a Gurung village is a must for anyone interested in exploring Nepal’s cultural heritage.

photo credit:  Ramesh Khanal , Wikipedia

Tamu Lhosar: The Gurung New Year

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Government of Nepal Ministry of Culture, Tourism & Civil Aviation

Department of Archaeology National Museum Chhauni, Kathmandu

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May 11, 2024

• Published On: February 28, 2020
• Published By: National Museum

The  Gurung people , also called  Tamu , are an ethnic group from different parts of Nepal. They are one of the main Gurkha tribes. They believe that until the 15th century they were ruled by a Gurung king. When the British Empire came to South Asia, the Gurung people began serving the British in Army regiments of  Gurkhas .

Geographically Distribution

At the time of the 2011 Nepal census, 522,641 people (2.0% of the population of Nepal) identified as Gurung. The frequency of the Gurung people was higher than national average in the following districts: Manang (52.4%), Lamjung (31.3%), Mustang (21.4%), Gorkha (19.7%), Kaski (16.6%), Tanahun (11.5%), Syangja (9.0%), Dolpa (7.1%), Chitwan (6.8%), Dhading (5.5%), Sankhuwasabha(5.4%), Taplejung (4.6%), Parbat (3.7%), Rasuwa (3.1%), Tehrathum (2.9%), Ilam (2.9%), Kathmandu (2.6%), Nawalparasi (2.4%) and Rupandehi (2.0%).

Priestly practitioners of the Gurung Dharma include Ghyabri (Klehpri), Pachyu (Paju), and Bon Lamas. Shamanistic elements among the Gurungs remain strong and most Gurungs often embrace Buddhist and Bön rituals in communal activities.

According to the 2011 census, the majority of the Gurungs practise either Buddhism (62.72%) or Hinduism (32.18%). However, a small minority practises the original Bonpo religion (2.32%). Like many other Himalayan tribes of the Mongoloid stock, the Gurungs celebrate and conduct quite a number of festivals and socio-cultural-religious rites and rituals. They seem to be influenced from the Nepalo-Indian calendar and make observers feel that Gurungs are wholly Hindus. However, this is just an indicative of the dominance of Hinduism where many indigenous Gurung festivals have been made facades for Hindu festivals, to further Hinduistic process or sanskritisation.

In spite of this, the rituals and rites of the Gurungs actually have remote connection to the traditional rituals observed in the Hindu areas of Nepal or in India. Sometime, these are purely Gurung; only the names and their dates are borrowed from the Hindu tradition due to Hindu State policies. They may also vary from one village to another and from one household to another. Normally, major festivals are celebrated by the village or the neighboring villages together, whereas smaller rites and rituals are carried out at the village or household levels.

An attempt is made here to describe some major life cycle rituals and major socio-cultural-religious festivals observed by the Gurungs.

1. Life Cycle Rituals

Gurungs consult astrologers when a child is born and three days after the birth, a naming ceremony is held. On the sixth day the Chhaiti is held. It is to be noted that a married daughter is not permitted to deliver at her parent’s house, since the afterbirth (placenta) fallen within the premises is considered an ill omen. If such a situation occurs then the afterbirth is buried behind the house in consultation with the Tamu priest or astrologer. A great banquet is organised and the night is passed in singing and merry making.

(ii) Navran

Nine days after birth, pollution is observed for a male and seven days after for a female child and it is only after these days are over that the new mother is purified. The purifying liquid used is called gaunth or mahar kyu in Tamu language. This is the holy water and comprises of gold, ghee, honey, milk or curd and water which is basically the urine of a cow. This is sprinkled on the woman’s body and on this day the navran is held. This purification brings the woman back into the social circle and simultaneously welcomes the newborn baby whose name is announced on this navran. In the case of a male child, his earlobes are pierced and if a female, then her earlobes and nostrils are pierced. This is then followed by a grand feast consisting of various types of foods and liquors (home brewed and imported).

(iii) Weaning Ceremony (Rice feeding)

Weaning ceremony or rice feeding or kain koba in the Tamu language involves the child being fed his/her first grains. It is also called the bhat khuwai or pasni. This weaning ceremony occurs five months after birth for female children and six months after males. The astrologer is consulted prior to this ceremony, so as to set up an auspicious time and date. On the stipulated date different types of foods are prepared and possibly some meat must be included. The child is fed first by a virgin girl as a symbol of good omen. Everybody present puts a white tika on the child’s forehead, feeds him or her with a little of the foods laid out and makes a present of some money or clothes (mostly money is presented). It is only after this bhat khuwai that children are permitted to wear shoes and new dresses. A feast for kin, kindred, neighbours and guests is also given.

(iv) Putpute (pulpule) ceremony

This ceremony is held only for the eldest male child and is said to mean that the child is reared in a very loving and obviously pampered environment. Putpute or pulple as it is known is held at the age of 2 years and conducted by the maternal uncle. The main theme of this ceremony is to offer worship to their patron god (clan god). The boy is blessed by the guests with gifts. There is much singing and dancing and the inevitable feast of foods and liquors concludes the ceremony.

(v) Gunyo-choli

Just a chhaewar is held for a boy, a girl child is given ‘gunyo’ and ‘choli’ and also called nea bimba in Tamu after she completes her 12 years of age (lohokor in the Tamu). The gunyo-choli represents a woman’s dress and signifies the coming of age of a young Gurung girl. The community recognizes that she has now become an adult and is able to bear social and cultural responsibilities. On this occasion, she is told a story of life cycle, as well as duties and responsibilities of a woman towards the family and society. Called hya kai in Tamu, it means the songs of life or psalm of life. This song is an illustration of different natural and environment that signify nature and nurture. At the end of the ceremony a feast is organized in the village and she is warmly greeted by all.

(vi) Marriage

A Gurung marriage is clan exogamy and caste endogamy; one must marry outside his clan but within his caste. Marriages among the Gurungs are of two types: arranged marriage and marriage by elopement. Arranged marriage is done through a formal agreement between the prospective two families and in the second case, the couple elopes against their parents’ will. The traditional match for marriage is a cross-cousin marriage, where a boy marries his mother’s brother’s daughter (matrilateral) or the son marries his father’s sister’s daughter (patrilateral). A mediator plays the role of contacting either the prospective bride’s father and his lineage brothers or their own representatives. After receiving initial approval for the match from the bride’s side and having ascertained the horosocopic compatibility of the couple, the groom’s representative again approaches the bride’s side bringing a gift of liquor ‘pung’ and if this is accepted by the bride’s side, the match is formally assured and the betrothal is complete.

The marriage of a Gurung is taken as a contract between a man and woman and not as ‘donation’ or ‘kanyadan’ prevalent among the Hindus, where a daughter from her birth is considered as a ‘paraya dhan’; somebody else’s property or a burden to the family. This is not so in the case of Gurungs where a daughter occupies an equally an important position in her maternal home and later in her husband’s house after marriage.

The marriage in Gurung wedding has no religious significance. The ceremony is extremely simple. It marks the beginning of the legitimate conjugal life of a man and a woman. At the bride’s house, it entails putting on the white tika (rice mixed with curd) on the foreheads of the future couple and parents and relatives wishing them a happy life. They then wash their daughter’s feet and take a drop of water so used to their lips. Usually money is given to both the newly wedded couple by the parents and relatives. Similar ceremony takes place at the house of the groom. A wedding feast is a must during a wedding.

In an elopement marriage, the above formalities are forgone and instead of parental arrangement, the boy makes known to the girl of his intention directly and if the girl is agreeable, both of them go into hiding. Message is relayed to the parents of the girl. In a few days time, he sends his representative (and he himself may go) to the girl’s father to reason with him and request him to accept the new relationship putting aside the offence to his dignity and to cancel other arrangements that he may have made. If the bride’s father agrees, the new son-in-law comes with gifts of compensation and a ceremony takes place to accept the wedded couple.

Wedding ceremonies takes place usually only between mid-October and the beginning of April. However no rule forbids them taking place outside this period.

(vii) Dead Rituals (pae or arghun)

To the Gurungs, dead is a serious matter and funeral assume exceptional importance in the eyes of the Gurungs. The death memorial rite is an elaborate three-day post mortuary rite in the name of the deceased. The Gurung death ceremony is a much more elaborate than those of any of the other ethnic tribes.

The dead ritual of the Gurungs is very long and complex and performed in two stages – burial or cremation of the body and soul cremation which also indicates the end of mourning. The body cremation is called roho-waba and the soul cremation is called pae or arghun. The pae is performed for three days and nights by the Gurung priests of pachyu, gyabre and bon lama. It can start on the very day the body was cremated or after some days, months, year or even many years after. There is no specific stipulated time. The concept of completing a pae within 49 days is a Tibetan influence. To set an auspicious date and time the Gurung astrologer, paindi must be consulted. Pae is highly religious function presided by the traditional priests of the Gurungs and where animal sacrifices take place. During the pae the soul of the dead person is led towards the land of the dead. Lately, some Gurung are against animal sacrifices having influenced by the teaching of the Tibetan Lamaism which forbids any sort of animal sacrifices. The Gurung death rituals require the presence of their close relatives and they are clan members (Tahmai), family members (nehn mai), relatives from the maternal side (Ashonmai) and son-in-law and daughter (moho-chame mai). Many relatives of the dead person living in other villages also come to take part.

Significance of Rupa, the Holy Thread

All Gurungs wear a thread usually in yellow in colour, round their necks, called rupa or pahren ru in Tamu. It has nine strands and nine knots for male and seven strands and seven knots for woman in the name of nine and seven souls (plaha). It is significantly worn to ward of evil spirits, religious purification processes, and to basically thwart any general misfortunate on the person who wears the thread.

2. Major socio-cultural-religious rites and festivals

The Tamu Lhochchar is the New Year for the Gurungs and it is celebrated by Tamus on every 15 Poush of Nepali calendar which falls on/around 30 December of the English calendar. It is associated with the natural phenomena and the morning sunrise on of 15th Poush is the New Year.

It marks the beginning of the Tamu Sambat or Gurung Calendar year. Lhochchar also heralds the change in ‘Lho’. Gurungs divide time into cycles of twelve years (lohokor), to each year of which a special name is given, which is known as barga (lho). According to the oriental astrological system, there are 12 Lhos – garuda, serpent, horse sheep, monkey, bird, dog, deer, mouse, cow, tiger, and cat. So therefore, each year is marked by a particular animal and they are arranged in a single circle, following closely the Tibetan calendar with 12 animals. However, these animals may vary in the Tibetan Lhosar and Chinese New Year . The Lho returns after the twelve-year cycle. By knowing a man’s barga, his age can readily be calculated.

Poush 15 heralds the end of the winter and start of the spring and traditionally it is celebrated by having ‘ban bhoj’ (‘shyo kain’ in Tamu), merry-making with, songs and dances and playing traditional games. These days, especially in major cities, all the Gurungs come together at a common place and celebrate the event by having various cultural procession, cultural programmes and feasts.

(ii) Toho Tehn

The Toho Tehn festival takes place three times on Sundays in the month of Chaitra (March-April) and Shrawan (July-August). During these three days of holiday, people endeavor to chase away the evil spirits, carriers of sickness, from the village. When night has fallen, a group of boys between 11and 16 sacrifices a chicken and go successively into each Gurung house in the village with incense in a bowl. The children walk through the village making a deafening noise with drums, cymbals and bells, etc. to chase away the bad spirits who social evils, natural calamities, sicknesses and cultural erosion.

(iii) Dasain

After the indoctrination of the Hindu religion to the janajatis by the State, Dasain is a major festival for the Nepalese people, which is celebrated throughout out the kingdom for ten days. It falls usually in the months of Kartik (October-November). It is celebrated both individually and collectively. In the villages, agricultural work stops for four days. Ten days precisely some grains of maize are planted inside the house in a little earth and these young seedlings are worn behind the ears of the males and in the hair of the females during the festival. The house is cleaned from top to bottom. The white tika of rice mixed with curd is put on the forehead by the head of the family and he/she gives blessings along with some token of money. People then visit the houses of their relatives and older people to receive tika and pay respect. Children are happiest at this time because of the money they receive from their elders. There is much feasting among the people and merry making during this time.

Lately, many Gurungs have stopped celebrating Dasain as they are slowly taking up either their traditional religion or Lamaism as their main religion. Dasain is a Hindu festival of the Aryans and it is not considered a Gurung or a Buddhist festival. Nevertheless, Dasain is still being celebrated in the villages as they have been doing since many generations due to cultural influence of the Hindus. As opposed to the Hindus, Gurungs put white tika and the Hindus red tika on their foreheads at such functions and other auspicious occasions.

(iv) Tihar/Bhai Tika

Also a Hindu festival, Tihar takes place in the month of Kartik and is celebrated for three days. Prior to this main day, houses are cleaned and decorated with garlands of marigolds, in the evening, brightly lighted by wick lights, colored electric bulbs or candles to attract the Goddess Laxmi, the Goddess of Wealth

The third day is a day of honouring and respecting sisters by brothers, and is called Bhai Tika. On this day, a sister puts on a tika of rice and curd on her brother’s forehead, and is given a good feast. The brother in return gives present to his sister either in cash, clothing or other items. There is much feasting and merry making like in during the Dasain.

A main feature of Tihar is the Bhailo or deusi which are participated enthusiastically by all, children and adults alike. They go around singing and dancing from house to house asking for money, which could be used for a good social cause or enjoyment purpose later such as picnic.

Although Tihar is very much a Hindu festival as well, Gurungs celebrate it because they believed sisters have to be honoured and respected. It is shows the extent of influence of the Hinduism and how it has interfered with the culture of the various indigenous people of Nepal.

(v) Sildo thi-ba (sildo or sildo-naldo)

Sildo thiba is basically the worshipping of natural deities and to show respect and honor towards gods and spirits that protect the village. The name sildo-naldo could be analysed in the following way: ‘si’ means ‘rice grain’; ‘na’ means ‘rain’; and ldo is the verb ‘to do’ (la-ba). Sildo-naldo thus means the divinity that ‘made the grain and the rain’. It is done five times in a year in Chaitra, Jesth, Bhadra, Asoj and Kartik, on a Tuesday nearest to the fullest moon. A Gurung priest (pachyu) performs the prayers in front of an altar and asks the sildo-naldo to protect the village. Ten cones of rice are made, out of which one of the largest symbolises sildo-naldo. Offering is made in grains and an animal sacrificed at the end after the prayer.

Gurungs worship many gods, goddesses, as well as their divine ancestors (pitree and kul). Hindu deities are also included in their pantheon. The pachyu, gyabre as well as lama are used for religious rites and rituals which basically indicate that Gurungs follow a mixed religion consisting of animism, Buddhism, Hinduism.

(vi) Songs and Dances

Dohori  songs Gurungs are traditionally well known for their humour, valour and singing and dances and therefore fond of merry making and enjoyment. Singing of Dohori geet (song) are very poplar among the Gurungs. It is a folk tune sung in duet between males and females at fairs and festivals, either as part of competition or just as a form of entertainment. In the earlier days in the villages, it used to can carry on days on end if the competition did not end and when it ended, the loser had to surrender one self to the winner. But these days, this custom is not practiced but singing of dohori geet is still very popular among the Gurungs, accompanied by dances. It has been so widely promoted that these days that dohori songs are sung in a commercial environment in restaurants and hotels. This negative practice has damaged the image of the Gurungs along with its traditional costumes.

· Ghanto Dance

The Ghanto nach or dance festival takes place in the month of Magh Panchami in Magh (towards end of January) and ends on Baisakh purnima which falls around the end of April or beginning of May. This final performance lasts from morning to evening for three days. Not a single episode must be omitted; if a mistake is made it is believed that the dancing girls will become sick and may die.

Young girls around the ages of 12 (pre-pubertal) perform the ghanto and are called ghansaris or ghatonis. They wear typical ghanto dress comprising of traditional Gurung dress, jewellery and special headgears. They dance trance-like and it is extremely graceful, twisting, rising, and sinking and then turning in a squatting position with the hands just touching the ground, with eyes closed, in a story that is sung by a group of men, a slow chant to the rhythm of a double-ended drum. The language of the ghanto chant does not appear to be either modern Gurung or Nepali, perhaps archaic Nepali. It is even unintelligible even to the ghanto gurus who can only say what each part is about generally.

The story tells a long story of a legendary King Parsuram and his queen, various events in their lives including the death of the king and the immolation (sati) of his queen and her subsequent return to life. This is the most important part of the ghanto. It is said that if a ghansari cannot be resurrected after she swoons when the part about the self immolation is sung, then she is liable to die. The rest of the story depicts a long and eventually successful hunting venture followed by a gambling spree.

There are two types of ghanto dances that are performed are the sati and baramasye ghanto. The former is performed at a fixed time as described above, whereas baramasye can be performed at any time and is not rigid following strict adherence as the sati ghanto dance.

A distinctive Gurung institution, ghanto is fading away, as the old men who sung the songs die; young girls have less time from their school work; and the rich soldiers who paid for performances no longer come to the village. Yet, one can still find ghanto being performed in Lamjung and Gorkha districts.

A sorathi dance is a typical Gurung dance which is a re-enactment of an ancient legend about a king who had 7 wives and no children. It relates the story of the youngest queen who at last bears a daughter and the other queens out of jealousy hatch a plan to murder the child. The child is thrown into the river but gets saved by a fisherman who rears the child as his own. At the end, the plot is revealed and the mother and daughter are reunited while the guilty ones are punished. This dance is held for sixteen days and falls between Dasain and Tihar.

· Maruni Dance

Maruni dance is one of the traditional dances of Gurungs performed in the month of Shrawan (July-August) and lasts up to month of Poush (December-January). Various Hindu male and female deities are worshipped and offered ten varieties of flowers, among which, one kind of the flower is set aside for Goddess Saraswati of arts and learning. At the end of the dance, the flower is offered to the Goddess and tika and presumes to receive blessings from her. The dancers’ bodies move in a peculiar but yet exhilarating grace in their own traditional costumes, the rest of them play mandal (drums) and sing in high falsettos arousing feelings from everyone present there to watch the dance. The dance is near to extinction and efforts are being made to revive and preserve it, especially by the Ghale Gurungs from Barpak of Gorkha.

Generally Gurungs enjoy merry making and usually such socio-cultural-religious functions provide opportunity for entertainment and interactions among all the villagers of all ages. They especially serve as meeting points for the young Gurung youth as some of these functions take the shape of melas/fairs lasting from a day to several days. The young people interact freely and get to know each other, enjoy each other’s company and also choose their life partners. Sometimes love affairs may result from such encounters.

Source : Wikipedia

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Ghatu Tradition of the Gurung People – Part 1

Ghatu or Ghaptu is a narrative song and dance tradition of the Gurung people. Ghatu song and dance performances are one of the richest and beautiful forms of artistic expression in the Himalayan region. Yet it remains unheard of and invisible in common knowledge and popular culture. It is prevalent, however, among the rural Gurung communities of Western and Central Nepal. Ghatu is performed not only for fun and entertainment but also because it is primarily a socio-cultural display and has historically played a key role in achieving amplified social cohesion among the native Gurung, Magar, and other indigenous communities of Central West Nepal.

Ghatu is a slow group dance performance that involves enacting scenes from local mythology and is accompanied by song and music. This performance goes on for hours and dancers invariably go into a state of trance during the performance. No one knows the origins of Ghatu. Today, it is observed not just by the Gurungs but also by the Magars, Tamangs, and a few other communities living in the Western Himalayas. The tribes in the Himalayan region have always been deeply spiritual who have enjoyed a rich ceremonial life that was profoundly expressed through music and dance. So, Ghatu being added to this profoundly rich repertoire is good for artistic traditions. Moreover, music and dance form the core means through which the tribal people have always communicated their values and beliefs and asserted their unique identities.

There are three types of Ghatu dances. The Barahmase, Kusunda, and the Sati Ghatu . While the Barahmase Ghatu is more common than others and doesn’t adhere to strict regulations and is performed during celebrations, the Kusunda Ghatu depicts scenes of a Jogi, living as a hermit in a place called Kusunda and an interaction with the Kusunda forest Gods. Here, we must understand that the Sati Ghatu is the complete story and performance while the Barahmase and the Kusunda Ghatu are merely some scenes picked up from the complete Sati Ghatu. This traditional Ghatu dance is intimately connected with a song and the beat of the Maadal, for hours on end.

Ghatu is a long, oral epic and its form can be divided into three basic categories – Dhile , Chamke and Yalala . Dhile performance is slow and gradual while Chamke is fast and Yalala is something in between. Ghatu depicts the story of Ambawati and Parashuram, a queen and the king of Lamjung. They have a wonderful love and a complete life together along with a son named Balkrishna. Parashuram soon has to go fight a war and he subsequently dies on the battlefield. The queen self immolates along with her husband, in grief. It is this grief which forms the climatic crux of the entire Ghatu performance.  Each lyric and corresponding dance move is typical and of a fixed nature depending on the song and the purpose of the gathering in which it is performed. In fact, it is so common to incorporate these elements in unison that it forms to become one unified element.

In some places, the ritualistic beginnings of the Ghatu performance happen in January during the festival of Shree Panchami, when the dancers are selected. Originally, Ghatu rituals begin in the month of Baisakh when the main dance always took place on a full moon night. There is continuous dancing for three days and three nights. After the rituals are done, rice and other crops are planted. It is the belief of the Gurung people that a good Ghatu performance pleases the nature spirits which will, in turn, help them with a good harvest.

Ghatu dance always begins with the invocation of nature’s forest, river, and mountain spirits such as Hiuchuli, Barchali, and Deuchuli. The Ghatusari, (dancers) move their body and hands gracefully in a complete trance during a typical performance with their eyes closed following the songs. These moments of trance are the most important aspects of any Ghatu performance. Music and dance have been and are essential parts of Gurung culture and act as a banner or badge with which to affirm their cultural identity and belief system. This is why Ghatu is of great social and cultural importance.

To be continued.

Pradeep Rai

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Bheja –Social Cluster of the Magars

Limbu Nahangma Ritual: The Quest for Life Spark

Thōte – A Tamu Gurung Festival

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Ghandruk - The Gurung Cultural Village

• Feb 19, 2021
• Jeeban Thapa Magar

Ghandruk is the glowing Gurung culture village which is graced by nature and culture to please every trekker around the world. Without the appreciation and love showered by the trekkers on seeing its genuine beauty, Ghandruk won’t have been able to embark its name on the bucket list of many travelers. Ghandruk has also been listed as 13 of Asia’s most picturesque towns (https://edition.cnn.com/travel/article/asia-beautiful-towns/index.html) by CNN Travel in 2019 which reflects that Ghandruk has impressed the photographers and travelers around the globe. Ghandruk is the must-stop destination for trekkers in the Annapurna Trekking Region.

Table of Contents

Ghandruk village.

Ghandruk village is rich in its culture and hospitality complemented by its location, surrounding and picturesque view seen from Ghandruk. It showcases the lifestyle in the hilly region of Nepal accompanied by delightful close-up mountain views: Annapurna South (7219m), Machhapuchhre (6993m), Annapurna III, Gangapurna, Himchuli.

Ghandruk welcomes trekkers with traditional tea houses lodges and homestay, a hill-top temple, tea garden, horseback riding, and cultural experiences which provide a peek into the lifestyle and customs of the Gurung communities who reside at Ghandruk.

Members of Gurung, a Nepalese tribe, have served in the British Army's Gurkha regiments during many conflicts. There's a museum providing lots of fascinating cultural and historical insights to visitors.

Ghandruk is also the hub of the Annapurna Conservation Area Project to promote varied ecological projects along with cultural conservation.

Altitude and Geography of Ghandruk Village

Ghandruk is a Village Development Committee in the Kaski District of the Gandaki province, Nepal. Ghandruk lies at an elevation more than 2,000m/6,562 ft above sea level on the north-west of Pokhara valley. It is situated in the hilly region of Nepal on the route to mountain region around Modi Khola(rivulets) valley Ghandruk village lies at the hilly sides providing the dramatic views of the mystic peaks: Mt Annapurna, Mt Machapuchare, Mt Gangapurna, and Mt Himchuli.

Ghandruk is connected to treks in the Annapurna Trekking region of Nepal like Annapurna Base Camp Trek, Annapurna Circuit Treks, Annapurna Sanctuary, Poonhill Trek.

What is a Gurung Culture?

Gurung is one of the 59 indigenous nationalities of Nepal mainly residing on the foothills of Annapurna and Machhapuchre mountain range. The name Gurung is derived from the Tibetan word ‘Grong’ which means farmers. Gurung is also called ‘Tamu’ which means horseman in the Tibetan language.

Gurung has its own language called ‘Tamukwyi’, which belongs to the Tibeto-Burman language family. Gurung has a distinct culture, customs and practices include various belief systems, festivals, birth, marriage, and death rituals. Similarly, they have their traditional dances; Kauda, Salaijo, Ghatu: a dance drama performed by virgin girls in the spring, Rodhi: a meeting place where the youngster, gather for a company to dance and sing.

Their traditional religious scripture is known as Pye-ta Lhu-ta which contains oral accounts of their traditional history. They celebrate their feasts and festivals and carry out the ceremonies and practices related to worship, birth, death, and marriage in accordance with the Bon and Buddhist religion. (source: indigenousvoice.com)

Best Season to Visit Ghandruk Village

The entire year gives a different experience and view of Ghandruk village.

If you are looking for a clear sky and crystal clear mountain view with warm weather, you should visit during September –November. For the trails and hills decorated with pinkish rhododendron flowers, you should visit during March-May. Rain and snow occur occasionally at this time. The trail won’t be wet but obviously, be crowded by trekkers as this is the peak season.

If you want to escape from crowds and have full time at wilderness, you need to skip these months and rather trek from June to August or December to March. From June to August, it is wet and raining with the flora (not rhododendron) and vegetation blooming to the fullest. It is the best season for flower lovers and botanists but the mountains’ view may not clear up. From December to February, there is a high chance of snowfall, freezing cold and the path may also be filled with snow. You may find it too cold else the view and sky will be clear.

To observe Gurung culture and Gurung village lifestyle, you can visit at any time of the year. On New Year's eve, they have their biggest festival named Loshar.

Why is Ghandruk so Popular?

Ghandruk is one of the most popular villages in the Annapurna Trekking Region. Here are some of the reasons for its popularity:

• Ghandruk lies on the route to trekkers’ favorite destinations as Annapurna Base Camp, Annapurna Circuit, Annapurna Sanctuary, Ghorepani-Poonhill.
• Specialized in Gurung culture and traditions as the village is filled with Gurung, the ethnic group
• Stunning view of snowcapped mountain ranges: Annapurna, Machhapuchhre, Himchuli, Dhaulagiri
• Friendliness and warm hospitality of locals
• Museum to connect with local culture, customs, and traditions
• Service of cladding Gurung dress and jewelry to capture photos
• Availability of Short hiking trails and areas
• Tidy, well-maintained, and well-directed trails to Ghandruk
• Cozy and clean accommodation
• Easy Banking and Transportation services

What are the Ways to Visit Ghandruk?

Ghandruk village can be visited by roadways or by trekking.

Ghandruk is accessible from pleasant Pokhara city. Everyday public jeep and bus head towards Ghandruk village from Hari chowk and Baglung bus park of Pokhara. You can also reserve the jeep for your group.

If you are willing to trek to Ghandruk, you can begin it from nearby places of Pokhara as Nayapul or Dhampus, or Kande. You need to drive up to these places and start to trek to Ghandruk. Public vehicles are easily available to drive you to these areas. The trail is steep yet filled with greenery and breathtaking view and surrounding.

Ghandruk village also has a helipad for any emergency travelers.

You can contact the Nepal Adventure Team for any guidance or booking a Ghandruk trip.

Things to Do at Ghandruk Village

Ghandruk village is very small in comparison to the city area but it surely gives the experiences that any city can facilitate to any traveler. You should not miss doing the following things at Ghandruk village:

• Morning walk to Baraha temple
• Know the traditional equipment of Ghandruk village at the museum
• Clad Gurung cultural dress and jewelry and have photoshoot
• Enjoy morning coffee/ tea with the soothing view and chilly-warm surrounding
• Hike to a local tea garden
• Stroll around the village to observe tiny stoned houses and path
• Capture the panoramic view of the village and mountains

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GLOBAL NEPALIS: Religion, Culture, and Community in a New and Old Diaspora

2018, GLOBAL NEPALIS Religion, Culture, and Community in a New and Old Diaspora edited by David N. Gellner & Sondra L. Hausner

Migration has been a basic fact of Nepali life for centuries. Over the last thirty years, migration from Nepal has increased exponentially, leading to many new diaspora communities across the world. In these diverse contexts, to what extent do Nepalis reproduce their culture and pass it on to subsequent generations? How much of diaspora life is a response to social and political concerns derived from the homeland? What aspects of Nepali life and culture change? In this volume twenty-one authors address these issues through eighteen detailed case studies that tackle issues of livelihood, identity and belonging, internal conflict, and religious practice, in the UK, the USA, India, Southeast Asia, the Gulf countries, and Fiji. Throughout the volume, we see how being Nepali outside Nepal enables new categories and new kinds of identity to emerge, whether as Nepali, Gorkhali, or as a member of a particular ethnic, regional, or religious group. The common theme of Global Nepalis is the exploration of continuity, change, and conflict as new practices and identities develop in Nepali diaspora life.

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In: Subba, T. B. & Sinha, A.C. (eds.) Nepali Diaspora in a Globalised Era.

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Vernacular Religion: Varieties of Religiosity in the Nepali Diaspora Published September 2018 A Common Cause case study published by University of Bristol and AHRC Connected Communities Programme. Looking at the collaboration between the partnership between Oxford University and Centre for Nepal Studies UK in carrying out the above project. This case study was produced in 2018 as part of the Common Cause Research project. Common Cause aimed to document and explore existing collaborative research between universities and Black and Minority Ethnic community organisations. The project was funded under the AHRC Connected Communities Programme and included partners from University of Bristol, University of Liverpool, Xtend, University of Nottingham and Runnymede Trust. We hope that these case studies will provide inspiration to those thinking of engaging in collaborative research, as well as insight into the challenges and benefits of such partnerships. Our intention in these case studies is to document the relationship between the partners from the academic institution and the community organisation. We have not evaluated the projects or engaged with the project participants. However, by capturing the perspectives of the partners, we hope to understand the structural and practical support needed to initiate and run projects involving universities and Black and Minority Ethnic organisations. You can find more case studies, resources and information about Common Cause Research at www.commoncauseresearch.com.

in E. Gallo (ed.) Migration and Religion in Europe: Comparative Perspectives on South Asian Experiences, pp. 131-53. Farnham & Burlington: Ashgate.

David Gellner , Sondra Hausner

Diaspora: A Journal of Transnational Studies

Krishna Adhikari , Chandra K . Laksamba , David Gellner

This article examines the tension between publicly affirmed religious identification and private religious practice among Britain’s Nepali diaspora population. It compares census and survey figures for religious affiliation with religious shrines in people’s homes. In some cases there is complete congruence between religious affiliation and home worship (most strikingly in the cases of Sherpas, whose affiliation and shrines are unequivocally Buddhist). Among many other groups, however, there is plenty of evidence of multiple belonging. The most common case is singular identification for census purposes and multiple practice, but there are also many instances of multiple identification when offered the opportunity. For example, when asked for their religion, Gurungs often affirm a Buddhist identity, but when given the option to be both Hindu and Buddhist, they frequently embrace it as it more closely describing their actual practice. Many Kirats keep no shrine at home because they believe that their tribal tradition is properly aniconic. Our material clearly shows that the distribution of ecumenical attitudes is not random, but reflects particular ethnic, regional, and caste histories within Nepal. The ethnic/caste makeup of Britain’s Nepali diaspora is not identical to that of Nepal, mainly because of the history of Gurkha recruitment, and this demographic shift is reflected in the higher proportion of Buddhists in Britain. Nonetheless, we suspect that the findings of this study would be replicated in an urban context in Nepal.

The question that directed my research was, “how do immigrant communities preserve their culture and language through the construction and maintenance of individual and collective identities?” The literature surrounding the topic of ethnicity has undergone an epistemological shift over the course of the last forty-five years moving from the concept of ethnicity as a noun to that of a verb. The case study and findings detailed in this thesis serve to reinforce and contribute to the concept of ethnicity as a verb, a process of identity formation and negotiation, rather than that of static categorization. My research among the Bhutanese-Nepali of Lancaster Pa, illustrates how this community understands its ethnic identity as a hyphenated one, reflecting their circumstance of being Nepali without Nepal. My analysis of the literature surrounding ethnicity, together with my ethnographic findings, has brought me to a theory of ethnicity as a process of “contexversion.”

THE POLITICS OF CHANGE Reflections on Contemporary Nepal. Edited by Deepak Thapa. Kathmandu: Social Science Baha/Himal Books.

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Relocating Contemporary Politics: Issues and Challenges published by Paschimbanga Anchalik Itihas O Loksanskriti Charcha Kendra

Anisha Gogoi

Liminality rules the grand narrative of migrant and diasporic communities. This 'in-between' position is both a boon and bane to such communities. The Nepali diaspora in the Brahmaputra valley is no exception to such liminal experiences. But what eases their assimilation to the host society is the distinctive nature of the native society itself. The host society in this case is the multi-cultural space of Upper Assam with a rich motley of diverse ethnic and tribal communities who possess their own hybrid encounters.

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Gurung - Marriage and Family

Marriage. Marriage and childbearing are important to the assumption of full adult status for Gurungs. Marriages are arranged when daughters are in their mid-to late teens and sons in their late teens to twenties. In previous generations the age at marriage for girls was earlier, from about 9 to 13. Among Gurungs, cross-cousin marriage is preferred. The category of cross cousin is broad, including a large number of classificatory relatives. Residence is patrilocal, with a preference for village exogamy. Divorce can be initiated by either the man or the woman. Bride-wealth in the form of gold jewelry is given to the bride at marriage. If the husband initiates a divorce without due complaint, such as adultery, the wife has the right to keep the bride-wealth. However, if the wife causes or initiates the divorce she is required to return the bride-wealth to her husband.

Domestic Unit. Among Gurungs, the domestic unit changes over time. A household will begin as a nuclear family, and, as sons reach adulthood and marry, their brides come into the parental home and remain there while their first one or two children are small. The domestic unit is then an extended family for a period of five to ten years. As the son's children grow, he will build a separate residence, usually next to that of his parents.

Inheritance. Resources are distributed equally among sons in Gurung society. If there is no son, a daughter can inherit, and the son-in-law will come to reside in the household of his parents-in-law. The patrimony may be divided prior to the death of the father. In that case, the father can reserve a small portion. Although it runs contrary to Gurung custom, Nepalese law specifies that unmarried adult daughters should inherit a share of family property.

Socialization. Children are taught to be obedient and respectful of elders. They learn by imitation and the active encouragement of the older children, who often care for smaller ones. Corporal punishment is occasionally used, and unruly children may be isolated briefly. More often children are coaxed toward good behavior and instructed through stories about possible social and supernatural consequences of bad behavior.

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Fascinating GHANDRUK: An amalgamation of beauty and culture

POKHARA: Three pedestrians are on their way uphill, climbing through steep village roads. They plan to reach Chhomrong on the evening of 26th January. Their destination is Annapurna Base Camp.

As they are about to cross the village, a herd of mules appear towards them. They stop to watch; a rhythmic music is playing from the bells tied to the mules’ necks. Cameras emerge, photos are taken. Tired faces are filled with joy.

The warm rays of the sun greet Dhungeni , a cosy little village, every morning. As drapes are drawn, sunlight reflects through the peaks of the Annapurna range – including those of the magnificent Fishtail ( Machhapuchhre) . 

The evenings here are musical; Rodhi , a traditional Nepali folklore, is performed in the local Rodhi Ghar , a special house designated to this very purpose. Locals, called Gurung-Gurungsenis dance, clad in traditional costumes. Camping takes place; guests sit in the courtyard, warming themselves by the fire sipping hot tea and Narepa (local millet liquor), battling the cold. 

All guests that come here to escape the hustle and bustle of the city are enchanted. They slowly stretch out their arms and exclaim, “Wow, what a beautiful village!’

This is the story of Ghandruk Village.

Ghandruk Village, known for its Gurung culture, belongs to Annapurna Municipality of Kaski district. Traditionally built by laying stones, it is also known as ‘Dhungeni village’ among locals. This popular stone-paved village is also the gateway to Annapurna Circuit Trekking Route, Ghorepani, Poonhill, Annapurna Base Camp etc.  

Green vegetables are grown all over the village. These crops are for guests. With increase in tourist arrivals, dry slopes of the village have become lush and green.

Local tourism entrepreneur Kisam Gurung says, “Even if we have to bring other food items from Pokhara, we use locally grown green vegetables. This is the identity of hotels in Ghandruk.” 

Gurung is also the Chairman of the Tourism Management Committee of Ghandruk village. Son of a Lahure, he spent the energetic years of his youth overseas. Returning after a long period of time abroad to his hometown, he saw a herd of tourists in Ghandruk. Upon pondering, a thought struck – “There are plenty of options here itself. I have to do something here.” 

He started dreaming of investing in the village through his earnings abroad. With an investment of around Rs 40 million, he started a hotel in the village four years ago and named it “World Village Hotel”. 

Gurung says, “There is no one in our family who carries out business like this. All are from Lahure background. However, I returned to the village after seeing ample possibilities and opened a hotel. I have no regrets.”

While youth from other villages are leaving their homes under various pretexts and fleeing to the city, the exact opposite is happening in Ghandruk. Like Krishna, most youth from Ghandruk have now returned to the village and are keen to invest in various tourism businesses. The local tourism entrepreneurs claim that sustainable development in tourism can be achieved by engaging in local tourism business and promotion of the village.

“Here, the tradition is Lahure culture. The village used to be completely deserted due to the practice of them being recruited in the army or military of other countries and ultimately settling down there itself,” says Kisam Gurung,

“However, the situation has changed. Young people who have gone abroad also shorten their stay and come to invest in the village as much as possible.”

There was a point where most had watchmen to take care of their homes in Ghandruk as the owners had left for abroad, according to Gurung. 

With the onset of the COVID pandemic, the government announced a lockdown on 24th March 2020. Ghandruk, which had been closed since then, reopened only after about 10 months. Although the lockdown was lifted from the third week of November, Ghandruk was opened for visitors from January 15th. The village remained quiet for ten long months during the lockdown. 

Now, Ghandruk village has come to life again. According to tourism businessmen, Ghandruk village, which opened after a long time, is now crowded with domestic tourists. 

Chairman of Ghandruk Tourism Management Committee Kisam Gurung says that up to 150 domestic tourists are coming to the village daily.

Gurung informed that there was no presence of foreign tourists as the pandemic had not subsided even after the lockdown. “Once Ghandruk opened for visitors, there has been a significant influx of domestic tourists,” he said. “There is no condition where hotels have to be left empty.”

Tourism entrepreneur Krishna Gurung says that there is a pleasant ‘revival’ in Ghandruk tourism, even after a long lull. “We have been closed for about 10 months due to the pandemic. However, the hotels do not have to remain vacant even now. We are having a pleasant experience,” he said. 

There are about five dozen small and big hotels in Dhungeni Village, Ghandruk. They can accommodate up to 1,200 people in one night, says Kisam Gurung, Chairman of the Ghandruk Tourism Management Committee. “It used to take two days to reach here from Pokhara. As it has now become a four-to-five-hour drive, the number of guests has increased,” he said.

Gurung said that new well-equipped hotels are being built and once those come into operation, the capacity to accommodate guests will increase further. As Ghandruk is more popular for camping than homestay, he informed that hotels are being opened accordingly.

When Kisam Gurung opened ‘Gurung Cottage’ in Ghandruk of Kaski 25 years ago, everyone called him ‘crazy’ as the norm was to be a part of the Lahure culture. Relatives made such allegations as Ghandruk had no transportation facilities and tourists seldom arrived.

However, Gurung did not give up. He built a hotel in Ghandruk by transporting goods from Pokhara. “At that time, I had opened a hotel by bringing goods from Pokhara. If that money had been used to buy land and build a house in Pokhara, I would have been able to make three or four,” he recalls old days. “When tourist flow started increasing, however, others from the village started to open hotels too.” 

In the beginning, Ghandruk was popular for trekking, but nowadays vehicles reach the village, blowing dust along the way. Even though it is known as Dhungeni, which means ‘stone-paved’, most houses look modern now. Pedestrians keep complaining about the dust and dirt after motorable roads have been constructed.

Urban culture started creeping into the village as soon as motorable roads reached Ghandruk. Gurung, Chairman of the Ghandruk Tourism Management Committee, admits that originality is disappearing in the village, which has a rich Gurung history. He questions, “There are a lot of young people doing business here now. Are they losing their originality as they adopt newer, modern styles?” 

Gurung says that new styles are entering the village easily as it takes a lot of stone and wood to build houses in the old style. “People cannot be told what kind of houses to build, as the land that the hotels are built on is privately owned. They are building houses in the new style as it takes a lot of time and effort to build in the old style,” he said. “It cannot be denied that everything is changing with better infrastructure and development.” 

Ghandruk village, which has a majority of Gurungs and some Dalit settlements, is now trying to return to its old styles after the allegations that it was losing its originality, according to Kisam Gurung.   

“Now, we feel the need to return to the old format. We have started saying that at least the roof of the house should be built in the old stone style,” he said, “This has also brought some pleasant impacts.”

Picture Courtesy: Yunish Gurung/Sachin Malla 

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Ghandruk: Gurung Cultural Gem

In the heart of the Annapurna region of Nepal, a hidden jewel awaits adventurous souls seeking a truly extraordinary experience. Welcome to Ghandruk, a village that effortlessly weaves together the threads of natural beauty, rich culture, and heartwarming hospitality. Ghandruk is a beautiful village in the Annapurna Mountains of Nepal. It is located at an altitude of 2,012 meters and is surrounded by stunning mountains including Annapurna South , Annapurna II , and Machhapuchhre .

In this blog, we embark on a captivating journey through the enchanting tapestry of Ghandruk, where every moment is filled with wonder, excitement, and profound beauty.

Table of Contents

Weather Conditions and Temperature

Let’s take a look into the mesmerizing weather patterns and temperature range that make Ghandruk a must-visit location for weather enthusiasts and adventure seekers alike.

Ghandruk’s Climate: A Seasonal Kaleidoscope

Ghandruk experiences a subtropical highland climate which means it has four distinct seasons that offer diverse weather conditions throughout the year. Let’s explore each season and what it brings to this picturesque village:

Spring (March to May)

As the snow melts, Ghandruk transforms into a vibrant landscape during spring. The temperature begins to rise, ranging from mild to moderately warm, with average daytime temperatures hovering between 15°C ( 59°F ) and 25°C ( 77°F ). The weather remains pleasant, with occasional rainfall, making it an ideal time for nature lovers to witness blooming rhododendrons and lush greenery .

Summer (June to August)

Ghandruk experiences its monsoon season during summer, characterized by increased humidity and frequent rainfall. Temperature ranges from 20°C ( 68°F ) to 30°C ( 86°F ), creating a refreshing atmosphere. While rainfall can interrupt outdoor activities, the rain-washed landscapes and clear skies after showers offer breathtaking vistas for adventurous photographers.

Autumn (September to November)

Considered the best time to visit Ghandruk, autumn showcases the village at its finest. The temperature cools down to a pleasant range between 10°C ( 50°F ) and 20°C ( 68°F ), creating comfortable days and cool evenings.

The skies are usually clear, and the surrounding mountains are beautifully visible, making it an ideal time for trekking and mountain exploration.

Winter (December to February)

Winter brings chilly temperatures and occasional snowfall to Ghandruk. The average daytime temperature ranges from 5°C ( 41°F ) to 15°C ( 59°F ). While the colder weather makes some trails challenging, it offers a unique opportunity to experience Ghandruk in a tranquil and snow-blanketed setting.

Main Attraction of Ghandruk

Let’s explore the enchanting charms that make Ghandruk an absolute must-visit destination.

Majestic Himalayan Views

Ghandruk offers an unparalleled opportunity to immerse yourself in the grandeur of the Himalayas. Towering peaks, including Annapurna South ( 7,219 m ) and Machapuchare ( 6,993 m ), dominate the horizon, creating a jaw-dropping backdrop.

Whether it’s witnessing the sunrise painting the mountains in hues of gold or marveling at the moonlit peaks, the vistas from Ghandruk are truly awe-inspiring.

Cultural Heritage

The village of Ghandruk is predominantly inhabited by the Gurung community, renowned for their bravery as former Gurkha soldiers. The rich Gurung culture is deeply ingrained in every aspect of daily life in Ghandruk. Take a stroll through the village to encounter traditional stone houses, intricately carved wooden windows and vibrant prayer flags fluttering in the wind.

Also Read: Kathmandu Heritage Tour 

Don’t miss the opportunity to participate in cultural performances, such as the traditional Gurung dance, where locals showcase their vibrant attire and melodic tunes.

Gurung Museum

To delve deeper into the Gurung culture and history, a visit to the Gurung Museum is a must. The museum exhibits a fascinating collection of traditional artifacts, ancient weaponry, and historical photographs.

Gain insight into the Gurung people’s lifestyles , rituals , and their remarkable contributions to the Gorkha Army. It’s an enriching experience that adds context to the warm hospitality and unique traditions of Ghandruk.

Hiking Trails

For adventure enthusiasts and nature lovers, Ghandruk serves as a gateway to an extensive network of hiking trails.

Embark on the famous Annapurna Base Camp Trek or the Ghorepani – Poon Hill Trek both of which offer incredible vistas of the surrounding mountains , lush forests , and charming villages . Experience the thrill of navigating rugged terrains and enjoy the serene beauty of the Annapurna Conservation Area.

Homestay Experience

To truly immerse yourself in the local way of life, opt for a homestay in Ghandruk. The warm and welcoming Gurung families open their homes to visitors, offering a unique opportunity to learn about their customs , traditions , and cuisine .

Indulge in delicious local delicacies, learn to cook traditional dishes , and listen to captivating stories passed down through generations. A homestay in Ghandruk promises an authentic cultural experience like no other.

Breathtaking Waterfalls

Ghandruk is blessed with numerous cascading waterfalls that add to its natural allure. A short hike from the village leads to the stunning Jhinu Danda, where you can relax in natural hot springs amidst lush greenery.

Another must-visit waterfall is the Gurung Waterfall where you can feel the mist on your face as you admire the pristine beauty of nature.

Annapurna Conservation Area

Ghandruk is located within the Annapurna Conservation Area , a protected region known for its incredible biodiversity. Explore the lush forests teeming with diverse flora and fauna, including rhododendron forests , orchids , and elusive wildlife such as snow leopards , and musk deer .

The conservation area is a paradise for nature enthusiasts and offers opportunities for birdwatching and wildlife spotting .

Sunrise and Sunset Views

Witnessing the sunrise and sunset from Ghandruk is a magical experience. Wake up early to catch the first rays of the sun painting the Himalayan peaks in hues of pink and gold, creating a mesmerizing spectacle.

In the evening, as the sun sets behind the mountains, the sky transforms into a palette of vibrant colors, casting a serene glow over the entire landscape.

Traditional Handicrafts

Ghandruk is renowned for its skilled craftsmen who produce exquisite traditional handicrafts. Take a stroll through the village and browse the local shops to find intricately woven textiles , handmade rugs , wooden carvings , and traditional Gurung jewelry .

Purchasing these unique handicrafts not only supports the local economy but also allows you to bring home a piece of Ghandruk’s artistic heritage.

Photography Opportunities

For photography enthusiasts, Ghandruk offers endless opportunities to capture awe-inspiring moments. Whether it’s the majestic mountains , the traditional architecture , or the vibrant cultural events , every corner of Ghandruk presents a picture-perfect frame. Capture the essence of this Himalayan village and create lasting memories through your lens.

 Accommodation

Let’s take a look into the diverse and charming accommodation options that Ghandruk has to offer, ensuring a memorable stay for all.

Immerse yourself in the local culture by choosing a homestay in Ghandruk. This option allows you to experience the warm hospitality of the Gurung community, one of the predominant ethnic groups in the region.

Homestays provide a unique opportunity to live with a local family , sharing their traditions , cuisine , and way of life. The cozy rooms are often adorned with traditional decor, and you’ll wake up to stunning views of the snow-capped peaks right from your window.

Tea houses are a popular accommodation choice for trekkers visiting Ghandruk. These guesthouses are strategically located along the trekking routes and offer comfortable rooms and basic amenities.

Also Read: Kagbeni: Untouched Mystical Realm of the Himalayas

Tea houses provide a cozy atmosphere and an opportunity to connect with fellow travelers, sharing stories of adventure and forging new friendships. The hearty meals served at tea houses are a welcome treat after a day of exploring the picturesque trails.

Lodges and Resorts

For those seeking a more luxurious stay, Ghandruk offers a range of lodges and resorts that blend seamlessly with the natural beauty of the surroundings. These establishments often feature well-appointed rooms with modern amenities such as en – suite bathrooms , comfortable beds , and stunning mountain views .

Lodges and resorts in Ghandruk also provide on-site restaurants serving a variety of cuisines , including authentic Nepali dishes , ensuring a delightful culinary experience.

For environmentally-conscious travelers, eco-lodges in Ghandruk are an ideal choice. These accommodations prioritize sustainability and have minimal impact on the pristine environment. Built using locally sourced materials, eco-lodges provide a rustic yet comfortable experience.

They often incorporate eco-friendly practices such as rainwater harvesting , solar power , and organic gardens . Staying at an eco-lodge allows you to enjoy the natural beauty of Ghandruk while minimizing your carbon footprint.

For adventurous souls, camping in Ghandruk is an experience like no other. The village and its surrounding areas offer several picturesque camping sites, allowing you to immerse yourself in nature.

Wake up to the melodious sounds of birds , breathe in the crisp mountain air , and witness the sunrise painting the Himalayan peaks in golden hues. Camping in Ghandruk gives you the ultimate freedom to explore the wilderness and create lasting memories under the starry night sky .

Top Things to Do in Ghandruk

Let’s take a look at an exploration of the top things to do in Ghandruk.

Trekking Amidst Spectacular Landscapes

Ghandruk serves as a gateway to the world-renowned Annapurna Circuit and Annapurna Base Camp treks. Lace up your boots and set off on an unforgettable adventure, as you traverse through lush forests , terraced fields , and picturesque villages .

The trek rewards you with awe-inspiring views of snow-capped peaks, including Annapurna South , Machapuchare , and Hiunchuli .

Immerse Yourself in the Gurung Culture

Ghandruk is predominantly inhabited by the Gurung community, one of Nepal’s indigenous ethnic groups. Take the opportunity to immerse yourself in their rich cultural traditions. Visit the Gurung Museum, which showcases artifacts , costumes , and historical relics , providing a fascinating insight into the community’s heritage.

Engage in a warm conversation with the locals, indulge in their traditional cuisine, and witness mesmerizing cultural performances.

Explore the Traditional Village

Ghandruk is renowned for its traditional Gurung architecture, with houses built in a unique style using stone, mud, and slate. Take a leisurely stroll through the narrow, winding alleys of the village, admiring the intricately carved wooden windows and doors.

Explore the vibrant markets, where you can find locally made handicrafts , handwoven textiles , and exquisite Gurung jewelry . Don’t forget to capture the stunning panoramic views of the Annapurna range from various vantage points in the village.

Witness Sunrise at Poon Hill

Poon Hill, located close to Ghandruk, is a popular vantage point for witnessing the majestic sunrise over the Himalayas. Embark on an early morning hike to this viewpoint, and be rewarded with a breathtaking panorama of the Annapurna and Dhaulagiri mountain ranges painted in hues of gold and pink.

The awe-inspiring sight is an experience that will remain etched in your memory forever.

Engage in Nature Photography

Nature enthusiasts and photographers will find Ghandruk to be a paradise. The village’s idyllic setting amidst terraced fields, rhododendron forests, and gurgling streams provides ample opportunities to capture mesmerizing shots. Whether it’s the play of light on the mountains, colorful prayer flags fluttering in the breeze, or the warm smiles of the locals, Ghandruk offers a plethora of frames waiting to be captured.

Indulge in Local Cuisine

Savor the delectable flavors of authentic Nepalese cuisine in Ghandruk. Try local specialties like Dal Bhat (lentil soup with rice) and Gundruk (fermented leafy greens).

Visit a local home and participate in a traditional cooking class to learn the art of preparing these delightful dishes, using locally sourced ingredients and age-old recipes.

Kathmandu to Ghandruk

Ghandruk is a popular trekking destination in Nepal known for its stunning views of the Annapurna range. Here are two common routes you can take:

Kathmandu to Ghandruk by Road and Trek

• Take a bus or hire a private vehicle from Kathmandu to Nayapul. It is approximately a 6 to 7-hour drive.
• From Nayapul, begin your trek to Ghandruk. The trek takes around 4 to 6 hours , depending on your pace and fitness level. The trail passes through picturesque villages , terraced fields , and forests .
• Spend the night in Ghandruk or any of the guesthouses available.

Kathmandu to Ghandruk by Flight and Trek

• Take a flight from Kathmandu to Pokhara. Several airlines operate daily flights between these two cities, and the flight duration is around 25 to 30 minutes .
• From Pokhara, hire a taxi or take a local bus to Nayapul. It’s approximately a 1.5 to 2 – hour drive.
• Start your trek from Nayapul to Ghandruk, which takes around 4 to 6 hours .
• Stay overnight in Ghandruk.

Ghandruk to Pokhara

The journey from Ghandruk to Pokhara takes you through the mesmerizing landscapes of the Annapurna region in Nepal. Starting in Ghandruk, a charming village surrounded by mountains, you’ll trek through rhododendron forests, cross suspension bridges, and encounter the warm hospitality of the locals.

Upon reaching Nayapul, the trek ends, and you’ll travel to Pokhara, known for its stunning lakes and mountain views. In Pokhara, you can enjoy a boat ride on Phewa Lake , engage in adventure activities like paragliding, explore caves and waterfalls, and immerse yourself in the vibrant lakeside atmosphere. The journey offers a blend of nature, culture, and adventure making it an unforgettable experience in Nepal.

Ghandruk to ABC

The trek from Ghandruk to Annapurna Base Camp is a popular and scenic route in the Annapurna region of Nepal. Starting from Ghandruk, the trail takes you through landscapes , traditional villages , and dense forests. You’ll pass through Chhomrong , Bamboo , and Deurali , gradually ascending towards Machhapuchhre Base Camp and finally reaching the breathtaking Annapurna Base Camp .

Along the way, you’ll be surrounded by majestic mountain peaks and stunning natural beauty. After enjoying the views at the base camp, the trek retraces the path back to Bamboo, then continues to Jhinu Danda , where you can relax in natural hot springs. Finally, the trek concludes at Nayapul , and from there you can return to Pokhara. It’s advisable to seek guidance from local experts for a safe and enjoyable experience.

Ghandruk to Forest Camp

The trek from Ghandruk to Forest Camp is a scenic journey through the Annapurna region of Nepal. Starting from Ghandruk, a charming Gurung village , the trail takes you through beautiful landscapes and forests .

As you descend to Landruk , you’ll witness terraced fields and picturesque views . From there, the trek continues to Tolka, where you’ll ascend through rhododendron forests and enjoy panoramic mountain vistas. Finally, the trail leads to Forest Camp, nestled in the serene forested surroundings of oak , bamboo , and rhododendron . It’s recommended to consult with local guides for accurate details and ensure a safe and enjoyable trekking experience.

Ghandruk to Mustang

The trek from Ghandruk to Mustang takes you from the Annapurna region to the culturally rich Mustang region in Nepal. Starting from Ghandruk, the trail descends through forests and terraced fields to Tatopani, known for its hot springs. From there, you trek northward through picturesque villages and apple orchards, reaching Marpha and Kagbeni .

Continuing on, you’ll arrive at Muktinath, a revered pilgrimage site, before reaching Jomsom, the administrative center of Mustang. The trek offers diverse landscapes, mountain views, and insights into the unique culture of the region. It’s important to be aware of the special permits and restrictions for trekking in Mustang and to seek guidance from local experts for an organized and fulfilling experience.

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The Gurung Community

The Gurung community of Nepal is said to have migrated to the central region of Nepal from Mongolia in the 6 th century. Also called Tamu , Gurungs are the indigenous people residing in the mountainous valley of Nepal. Living primarily in northwest Nepal in Gandaki zone, specifically Lamjung, Kaski, Mustang, Dolpa, Tanahu, Gorkha, Parbat and Syangja districts as well as Manag district around the Annapurna mountain range, their ancestors are said to have practiced Bon (shamanism) and later converted to Tibetan Buddhism. Some of them also reside in Baglung, Okhaldhunga and Taplejung districts and Machhapuchhre region with some of them having migrated to West Bengal and Sikkim in India and Bhutan as well.

They have their own language, Tamu Kwei which is considered as a Tibeto-Burman dialect and their ancestors, culture and traditions are traced back to Tibet. Coexisting well with other ethnic groups of Nepal such as Madhesi and Khas , the Gurungs have their own rich and unique culture and tradition. They also have a rich tradition of music and culture and they were the ones to introduce the system of Rodhi, which is similar to modern discotheques where the young meet and share their views in music and dance, in Nepal. Ghatu and Chudka are some musical dances unique to the Gurung culture and are still practiced in some parts of the country where this community resides. The priests in the Gurung community are known as Lamas, Klihbri and Panju and there are the followers of Buddhism as well as Hinduism among the Gurung community.

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Massage away your stress, dambar kumari and a fabric that transcended boundaries, gokarna forest resort the royal hunting ground, coffee cascara extra income for coffee farmers, some lesser-known vegetable dishes from the southern plains, ghandruk:land of the gurungs.

The Gurungs like to pave their trails with big stones but it appears to be tough going for donkeys!

Rolling Countryside As you carry on up the steep path, you’ll have a closer view of Machhapuchhre, or ‘Fish Tail’ peak at the north, if weather permits. The day we were there, heavy monsoon clouds and haze allowed us only the tip. As the name suggests, the snow-capped peak rearing its two pronged crest truly bears resemblance to a fish’s tail. As you approach a small settlement called Chane, the steepness eases up. Save for a handful of tea houses, Chane otherwise dons an isolated look. After a short while, the trail leads through a jumble of rocks and boulders, the aftermath of a huge landslide that came down in 1995, according to a local villager I spoke with. About a half hour later as you crest a ridge, you will find the path well paved with stones and stairs at irregular intervals. Thereafter, the trail follows the contour of the hill past lush green trees. There are steel railings along the well-paved wide stone path, which led Bryn Thomas, in his book Trekking in the Annapurna Region, to remark that “The path is reminiscent of remaining parts of the Inca Trail that trekkers still follow on the way to Machu Picchu in Peru.” These railings—on the way to Machhapuchhre in Nepal—continue only for a short stretch, however. The last leg of the hike involves yet more stone steps that lead steeply up the hillside. It seems that the Gurungs like to pave their trails with big stones. A wayside sign reads ‘Ghandruk: 2010m’, as you enter the village. The big Gurung community hugs the hillside gradient and sprawls out in a split-level fashion. Check into a lodge or an inn. They are found at almost every corner. Note that while Ghandruk is a predominantly ethnic Gurung village, other residents include the artisan castes and ethnic Magars. The majority is Buddhist, others are Hindu. The Enchanted land of the Tamus The Gurungs (who call themselves Tamu in their own language) are an ethnic group whom some believe to have originated in Mongolia. They have been called a ‘martial tribe’ by the British, and are renowned for bravery as Gurkha soldiers in the British, Indian and Nepal armies. A number of Gurung soldiers came home from the First and Second World Wars bearing Victoria Crosses for their bravery. The Gurungs are found all across the south slopes of the Annapurna range. Ghandruk is their second largest village after Siklis, farther east. Previously dependant on cattle raising and hunting in the high forest, and sedentary farming on the terraced hillsides, the Gurungs of Ghandruk are today considered an affluent community that has prospered economically from handsome paychecks and retirement pensions earned from the service as British Gurkhas, and lately from trek tourism. The old trend of joining the British Army is still in practice but in far fewer numbers than in the past. So, lately, the youth have sought other employment overseas in the oil-rich Mideast, and in Southeast and East Asia. And, as a result of burgeoning trekkers’ traffic here in the Annapurna hills, and from the looks of the many lodges, inns, and teahouses, the hospitality business also thrives. The views from Ghandruk are awesome. At the east, terraces drop dramatically into a deep gorge carved by the glacier-fed Modi River. Above the fields, the densely forested hill soars high. That small cluster of dots on the hillside across the valley is Landruk. One route through these hills is popularly called a “loop trek”, whereby trekkers on return from Ghandruk go down the eastern side of the valley through Landruk, Pothana, Deurali, and Dhampus to Phedi at the very top end of the Pokhara valley. To the west, the hills roll up and over, through a high forest, to the famous trekking spots of Ghorepani and Pun Hill. And, looking south, your eyes drop down into the deep valley where the Modi River winds along towards Birethanti and Nayapul. The most spectacular view, however, is northward up to the panoply of craggy snow peaks that solemnly gaze down over this Gurung locale. It is almost hypnotic, as your eyes scan left to right and from down to up to the snowy giants—Machhapuchhre at 6,993m (22,943ft) and her sister peaks: Annapurna III, Gangapurna, Hiunchuli and Annapurna South, ranging in height from 6,441m or 21,132ft (Hiunchuli) to 7,555m or 24,787ft (Annapurna-III). No words can do them justice. The enchantment is complete. And all you can take back are those timeless moments preserved in your camera and your mind. Far and away, Machhapuchhre is the most photographed peak from the vantage of Ghandruk village. With a maze of stone alleyways up and down and criss-crossing each other, the hub of the village is occupied mainly by lodges and inns, and many solidly built houses. For a small village, Ghandruk has over 20 lodges and inns. As you stroll along, taking in rare glimpses of the rural life, you will find the older, more traditional houses higher up. Good humored and friendly, every Gurung man or woman you meet will greet you with a warm smile and a “Namaste”. Almost all houses look identical with brightly colored lime-white tops, ochre-red bottoms and with slate roofs that are supported by carved wooden struts. Most of the houses have verandahs on the ground floors with wooden props in front and mud floors plastered with red clay. Also known to be an orderly community, it is little surprise that every Gurung household looks neat and shipshape and every neighborhood and the stone paved alleys appear freshly scrubbed clean. Poinsettias and marigolds bloom in the foreyards and ears of corn hang drying from the eaves of some homes. Stones are abundant here; pathways are paved with them, and the trailside walls, houses and inns are all built with them. You may observe some incongruities, however; things starkly out of place, amidst the otherwise traditional village setting. Some lodges are newly built of concrete, a serious departure from tradition. “As a matter of great concern, the local village committee has put a ban on such constructions to retain our traditional identity,” says Hiun Bahadur Gurung, who has been running Sherpa Hotel for the last 12 years. Some like Ker & Downey’s Himalaya Lodge and the Gurung Cottage have held onto the traditional architecture. The Gurung Cottage, a stone and mortar house restored to its old glory, boasts to be almost 200 years old. A tour of Ghandruk village eventually brings you to a privately run museum that houses a collection of traditional wares from earthenware and kitchenware to clothing, jewelry and iron weaponry and hand-tools, which allow you a rare glimpse into the age-old lifestyle and culture of this ethnic community. If you fancy yourself being photographed in traditional Gurung dress, male or female, they can arrange that too. At the lower end of the village, a white building houses the Annapurna Conservation Area Project (ACAP) field office. Launched in 1986 as a government undertaking with remarkable local involvement, ACAP promotes resource conservation, community development and eco-tourism management throughout the Annapurna area. The project encompasses a whopping 7,629 square kilometers of mountainous landscape (almost 3,000 square miles) on both sides of the great massif, from as low an elevation as 800m (2,625ft) to the top of Annapurna-I at 8,091 meters. There are 14 ‘Eight-Thousanders’ in the world, as mountaineers call peaks 8000 meters and above. They are all in the Himalaya/Hindukush. Among them, Annapurna-I is the tenth highest, situated northwest (but out of sight) from Ghandruk. It was the first Eight-Thousander ever climbed, in 1950, by a French team led by Maurice Herzog. Their route was farther west, up out of the Kaligandaki river valley. Temperate Paradise Weather-wise, Ghandruk boasts a pleasant climate without extremes of heat or cold, year round. Excluding the monsoon period (July through early Sept), all months are suitable for hikes to Ghandruk, though you might encounter a temporary dusting of snow on some mid-winter days. The village has electricity (generated locally), telephone and a health post. For a comfortable stay, the lodges and inns provide all modern amenities. Some even have Internet access! For a gourmet trekker, they dish out all kinds of great food, from dal-bhat to European and Chinese cuisine. The evenings in the hub area resound to singing and traditional dancing that are arranged by the lodge-owners for their foreign guests. Should you decide to extend your hike, they can arrange trips to Ghorepani and Pun Hill, a day’s walk away, or a more arduous ascent, with necessary logistics, lasting several days into the Annapurna Sanctuary, and to the Machhapuchhre and Annapurna Base Camps. For a short and undemanding hike, a visit to Ghandruk, set in the gentle folds of the midland mountains, in the shadow of formidable Annapurna peaks, high above the Modi river valley, in a rolling hilly countryside, provides amazing glimpses of rural life. It is (at least) a 300-year-old village in its old form, providing glimpses of time-honored ancient cultural traditions. Here, as guests of the legendary Gurungs, you’ll find a fascinating getaway, both memorable and educational. Ravi Man Singh is a freelance writer, avid trekker and outdoorsman who lives in Kathmandu. He frequently writes for ECS Nepal magazine, and can be contacted at [email protected]

Ghandruk’s Pioneer Hotelier Motivation comes in different forms; Shankar Bahadur Gurung found his upon his encounter with a group of foreigners visiting Ghandruk. While many villagers during the 1970s were scared to bump into foreigners, Gurung, despite his inadequacy in English, wanted to talk to them and assist them. The foreigners wanted a place to stay, but there was none - no hotel, no lodge. Gurung, hoping to provide them with any type of shelter, offered them lodging at his house. With everybody gathered around the chulo (hearth), and staying together as a family, a day’s stay turned into three. A small house with one door and no windows must have appealed a lot to the guests, for many other foreigners, upon other villagers’ recommendations, began staying in Gurung’s home. The love he received from the tourists motivated him deeply, motivated him to open Ghandruk’s first hotel – Hotel Milan. Nevertheless, the journey for Gurung wasn’t easy. Financing was the biggest hurdle, but there were so many other factors that Gurung had to deal with. Although basic things like lack of good roads, inadequate supply of materials were obvious difficulties, Gurung also had to deal with the villagers’ backbiting. They were very critical of Gurung’s - what they called “slavish” nature - they despised the fact that he washed dishes, cooked food for the Ghandruk tourists. But Gurung did not back down. He had patience and he did what he had to do. Finally, after a great deal of effort, through loans from banks and his earnings as a teacher, Shanker Bahadur bought a house  for himself with Rs. 200,000, that which is equivalent to 50 to 60 lakhs today. The one and only hotel in Ghandruk was thus born, and guests kept pouring in. His hard work paid off and his vision bloomed. Not only did the villagers start respecting him but other people too got inspired to follow his footsteps. His effort to introduce a hotel in Ghandruk paved the way for lodges like Himalayan and Hill Top.  In time, as the competition grew, Gurung had to shift his hotel towards the upper part of Ghandruk for better picturesque views, in order to attract more tourists. But what Gurung feels now is a challenge is the load shedding hours, making it very difficult for the hotel as well as his customers. Though he had to make minor changes in his interiors, his guests tell him not to make any changes with his traditional outer designs. Shankar Bahadur is content today with what he has achieved, despite his ups and downs he stays firm and  wants to continue serving his guests for as long as he can.

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Ghandruk in western Nepal, which serves the taste of its ethnic Gurung culture, has been among the most popular destinations for national and international tourists for decades and is considered a must-stop during the Annapurna Circuit trek. The Ghandruk village is also called Stone Village and Konda in the local language.

It is the most preferred adventure activities in Nepal is a result of Nepal’s diversified landscapes and topography. The village is a major recruitment center for the famous Gurkha soldiers and is the hub of the Annapurna Conservation Area Project, which promotes many varied ecological projects.

Ghandruk, the beautiful village known for its homestays and the view of majestic mountains, was declared one of the most picturesque towns of Asia by CNN Travel in Last year August 2019.

G handruk, the famous Gurung village at 2,010m (6,600ft), is located northwest of the lakeside city of Pokhara. It is accessible in one day, with a four to five-hour walk after a short ride from the city. Given that the small village is on the much-used trail to the Annapurna Sanctuary or the Annapurna Base Camp (also called ‘ABC’ by trekkers), it claims to be the most visited trekking area in Nepal and is widely known and popular among international visitors. After opening the Pokhara-Baglung highway in the mid-1990s, Ghandruk (Ghandrung on some maps) has seen a gradual increase in domestic tourists as well.

Table of Contents

Attractions of Ghandruk

The major attraction of Ghandruk is the unique culture of the Gurungs living in the area. It entertains the tourists with the Gurung dances and allows the tourists with the opportunity to wear traditional Gurung dresses and ornaments. The tourists are very pleased to experience the new Gurung attire and take pictures in the traditional style. The local food is also a major attraction, especially for foreign tourists. Adding on, Ghandruk also offers the tourists with horse riding experience.  Tourists can also enjoy playing with snow in the upper hill of Ghandruk.

A tour of Ghandruk village eventually brings you to a privately run museum that houses a collection of traditional wares from earthenware and kitchenware to clothing, jewelry and iron weaponry and hand-tools, which allow you a rare glimpse into the age-old lifestyle and culture of this ethnic community.

Weather of Ghandruk

Weather-wise, Ghandruk boasts a pleasant climate without extremes of heat or cold, year-round. Excluding the monsoon period (July through early Sept), all months are suitable for hikes to Ghandruk, though you might encounter a temporary dusting of snow on some mid-winter days.

How to reach

You can get a public bus to Ghandruk from Baglung Buspark, Pokhara and the bus takes you to the base of Ghadruk village. The village is 45 minutes of a hike from the bus stop. If you take a private vehicle, you can drive all the way up to the Ghandruk village. If you love trekking, From Phedi, the route starts up to the steep hill. Following the trail, you will pass the Dhampus in your right and the ridges provide the fascinating views of the Annapurna and Manaslu.

You can also go to Birethati from Phedi. From Birethati, the route turns right crossing the Modi River and continuing the steep trail for about 4-5 hours to reach Ghandruk. The route will offer you with the beautiful views of the Machhapuchhare and South Annapurna.

Accommodation

You can find many home-stay, tea houses, and a luxurious hotel in Ghandruk. You can find one easily once you reach the village- you don’t even need to book in advance. You can find budget to a luxurious room here.

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Tourism in nepal – wonders of nepal, annapurna butterfly museum -annapurna natural history museum, narayanhiti palace museum.

Looking beautiful. Would visit this village this winter.

Ghandruk is open now for tourists. #postcovidtourism #wondersofnepal

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GURUNG (Tamu) Culture at a Glance | Cultural Heritage Nepal | Descriptive Essay

पहिलो चाड:   पुष-१५  (ल्होसार (नयाँ वर्ष), दोस्रो चाड:     माँङी पर्व / माघे सक्रान्ति (चेलीबेटी लाई मानाचामल दिने), तेस्रो चाड:      म्येत्हलेँ ल्हिब (धनुषाबाण हान्ने), चौथो चाड:     ट्हों त्हेँ (गाउँ रक्षा पुजा), पाँचौ चाड:     बैशाख चन्डी पुर्णे/बायो पुजा (अर्घौं (पै) गर्न बाँकीको आत्मालाई पुज्ने दिन)।

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Meat, Freedom and Ron DeSantis

By Paul Krugman

Opinion Columnist

It’s possible to grow meat in a lab — to cultivate animal cells without an animal and turn them into something people can eat. However, that process is difficult and expensive. And at the moment, lab-grown meat isn’t commercially available and probably won’t be for a long time, if ever.

Still, if and when lab-grown meat, also sometimes referred to as cultured meat, makes it onto the market at less than outrageous prices, a significant number of people will probably buy it. Some will do so on ethical grounds, preferring not to have animals killed to grace their dinner plates. Others will do so in the belief that growing meat in labs does less damage to the environment than devoting acres and acres to animal grazing. And it’s at least possible that lab-grown meat will eventually be cheaper than meat from animals.

And if some people choose to consume lab-grown meat, why not? It’s a free country, right?

Not if the likes of Ron DeSantis have their way. Recently DeSantis, back to work as governor of Florida after the spectacular failure of his presidential campaign, signed a bill banning the production or sale of lab-grown meat in his state. Similar legislation is under consideration in several states.

On one level, this could be seen as a trivial story — a crackdown on an industry that doesn’t even exist yet. But the new Florida law is a perfect illustration of how crony capitalism, culture war, conspiracy theorizing and rejection of science have been merged — ground together, you might say — in a way that largely defines American conservatism today.

First, it puts the lie to any claim that the right is the side standing firm for limited government; government doesn’t get much more intrusive than having politicians tell you what you can and can’t eat.

Who’s behind the ban? Remember when a group of Texas ranchers sued Oprah Winfrey over a show warning about the risks of mad cow disease that they said cost them millions? It’s hard to imagine that today, meat industry fears about losing market share to lab meat aren’t playing a role. And such concerns about market share aren’t necessarily silly. Look at the rise of plant-based milk, which in 2020 accounted for 15 percent of the milk market.

But politicians who claim to worship free markets should be vehemently opposed to any attempt to suppress innovation when it might hurt established interests, which is what this amounts to. Why aren’t they?

Part of the answer, of course, is that many never truly believed in freedom — only freedom for some. Beyond that, however, meat consumption, like almost everything else, has been caught up in the culture wars.

You saw this coming years ago if you were following the most trenchant source of social observation in our times: episodes of “The Simpsons.” Way back in 1995, Lisa Simpson, having decided to become a vegetarian, was forced to sit through a classroom video titled “Meat and You: Partners in Freedom.”

Sure enough, eating or claiming to eat lots of meat has become a badge of allegiance on the right, especially among the MAGA crowd. Donald Trump Jr. once tweeted , “I’m pretty sure I ate 4 pounds of red meat yesterday,” improbable for someone who isn’t a sumo wrestler .

But even if you’re someone who insists that “real” Americans eat lots of meat, why must the meat be supplied by killing animals if an alternative becomes available? Opponents of lab-grown meat like to talk about the industrial look of cultured meat production, but what do they imagine many modern meat processing facilities look like?

And then there are the conspiracy theories. It’s a fact that getting protein from beef involves a lot more greenhouse gas emissions than getting it from other sources. It’s also a fact that under President Biden, the United States has finally been taking serious action on climate change. But in the fever swamp of the right, which these days is a pretty sizable bloc of Republican commentators and politicians, opposition to Biden’s eminently reasonable climate policy has resulted in an assortment of wild claims, including one that Biden was going to put limits on Americans’ burger consumption.

And have you heard about how global elites are going to force us to start eating insects ?

By the way, I’m not a vegetarian and have no intention of eating bugs. But I respect other people’s choices — which right-wing politicians increasingly don’t.

And aside from demonstrating that many right-wingers are actually enemies, not defenders, of freedom, the lab-meat story is yet another indicator of the decline of American conservatism as a principled movement.

Look, I’m not an admirer of Ronald Reagan, who I believe did a lot of harm as president, but at least Reaganism was about real policy issues like tax rates and regulation. The people who cast themselves as Reagan’s successors, however, seem uninterested in serious policymaking. For a lot of them, politics is a form of live-action role play. It’s not even about “owning” those they term the elites; it’s about perpetually jousting with a fantasy version of what elites supposedly want.

But while they may not care about reality, reality cares about them. Their deep unseriousness can do — and is already doing — a great deal of damage to America and the world.

The Times is committed to publishing a diversity of letters to the editor. We’d like to hear what you think about this or any of our articles. Here are some tips . And here’s our email: [email protected] .

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Paul Krugman has been an Opinion columnist since 2000 and is also a distinguished professor at the City University of New York Graduate Center. He won the 2008 Nobel Memorial Prize in Economic Sciences for his work on international trade and economic geography. @ PaulKrugman

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What Could American-Style Gun Culture Do to Israel?

An armed, internally divided nation is not one that makes peace easily.

As new policies promote civilian firearm ownership in Israel, physician and sociologist Jonathan M. Metzl, who studies gun violence, wonders how it will affect the country. Courtesy of AP Photo/Dan Balilty .

by Jonathan M. Metzl | May 6, 2024

A mong the core Israeli national narratives fractured by the October 7 Hamas terror attacks and the months of war and violence that have followed was the notion that Israel’s ethos on firearms differed from that of the United States.

Both countries were gun-centric democracies, that narrative allowed, but the U.S. was a land of too many guns and too few laws—while Israelis “ trust their state, and don’t fear each other. ”  A common refrain emphasized that “in Israel it is not a right to bear arms, but a privilege.”

I knew this mentality well: Before October 7, I had spent over a decade collaborating with Israeli public health scholars and safety activists to better understand how a country with many guns saw only a fraction of the types of civilian gun deaths we do in the U.S. Partner shootings , homicides, gun suicides, accidental shootings, and mass shootings remained remarkably low , thanks to a web of public-health based laws and policies that seemed enviable, if politically impossible, in America.

Many Israelis received firearm training as part of mandatory military service, but the government banned assault rifles for private citizens and issued handgun permits only after an extensive vetting process.

Effective gun policy reinforced social cohesion. While Americans carry guns based on individualized notions of self-protection, Israelis considered gun ownership a shared responsibility .

Such cohesion was often articulated as being not-the-U.S . When the National Rifle Association sent high-level donors on tours of Israel to promote U.S. gun laws, Israelis widely dismissed the efforts as “American mishegas.”

Like many national narratives, Israel’s gun scripts were always based partially in myth . Armed settlers in the West Bank recklessly intimidated and harassed Palestinians. A robust criminal contraband arms market flourished in smaller cities; the victims of shootings from these guns were overwhelmingly Arab citizens of Israel.

Still, American researchers like me could view Israel’s gun safety efforts as models of successful public policy. I worked with groups like the Israeli chapter of Physicians for Human Rights and Gun Free Kitchen Tables that championed coalition-based community safety and advocated for disarmament in “civil space in Israel and the territories under its control.”

That calculus shifted on October 7. A catastrophic failure of state protection tapped into epigenetic – level fears about being Jewish, vulnerable, and exposed —and changed the nation’s relationship to firearms in ways that have profound and lasting implications.

Prior to the Hamas attacks, National Security Minister Itamar Ben-Gvir—a nationalistic arsonist once expelled from army service because of radicalism—repeatedly tried to weaken gun permit regulations and ease carry rights, arguing that Israel should “take the good things from the U.S.” when it came to guns, but his extremist arguments failed to gain traction.

After October 7, however, Ben-Gvir and his allies managed to fast track legislation that generated an unprecedented spike in armed Jewish civilians. “Carry a Gun, It’s a Life-saver: Ben-Gvir and His Wife Boast of Dramatic Expansion in Israelis Carrying Weapons” read a headline in Haaretz on October 22. Within weeks , the Netanyahu government distributed thousands of firearms and issued more than 30,000 new carry licenses. Contentious Knesset oversight committee meetings detail ed how dozens of unqualified people—including Ben Gvir’s personal staff appointees—had been granted temporary authority to approve gun license applications.

“They’re handing out guns like candy,” a senior security official told Haaretz . “There’s almost no oversight.”

Rightist politicians invoked the U.S. to support the gun splurge. Simcha Rothman , a member of the far-right Religious Zionist Party, cited Ronald Reagan and the NRA—“Guns don’t kill. People kill”—to promote expanded gun licensing.

U.S.-based gun rights outlets reflexively lauded these developments, which would lead to the distribution of more than 100,000 guns in the West Bank alone.

I t’s understandable why gun sales to civilians spike in times of peril. Guns provide real protection in some instances and the promise of protection in others.

As a longtime scholar of American gun politics, however, I’ve learned that gun safety and security are never as straightforward as the NRA ’s “good guys” versus “bad guys” binary makes it seem. Armed civilians rarely prevent crimes such as mass shootings. Potential security benefits to arming civilians are often counterbalanced by rising everyday gun-related injuries and death.

Gun ownership can make people wary of governments and regulations. I once interviewed a man from Missouri who told me that he was “anti-gun” for the first 40 years of his life before he grew concerned about the “gang crime” he heard about on FOX News. He started carrying one concealed handgun for “protection,” then two, and then he bought several rifles. The man ultimately switched his political affiliation from Democratic to Republican because he worried that liberals would take his guns.

Gun politics can also be tribalizing, divisive , even antidemocratic . After the death of George Floyd, gun sellers played on fears and conspiracies to foment white anxiety about Black violence while at the same time citing concerns about police brutality to market semiautomatic weapons to Black and Latino populations. Pro-gun courts in the U.S. overturn firearm safety laws put in place by voters .

The right-wing Netanyahu government was doing more than adopting U.S. gun laws: It was also adopting a version of the NRA’s divisive playbook.

The Middle East represents a profoundly different context. But as I tracked Israel’s changing gun policies, it appeared that the right-wing Netanyahu government was doing more than adopting U.S. gun laws: It was also adopting a version of the NRA’s divisive playbook . Ben Gvir’s gun policies papered over security lapses, weakened trust in democratic institutions, and exacerbated existing political and social divides.

For instance, Israeli data had shown that shockingly few terror attacks are stopped by civilians with guns. Still, the Netanyahu government relaxed regulations around shooting other people based on American-style stand-your-ground justice, and doubled down even after civilians were shot and killed in “ crossfire ” shootouts.

Disproportionate numbers of the newly distributed guns ended up in the hands of supporters of Netanyahu’s conservative/religious coalition. Armed Jewish security squads formed in so-called “mixed cities” where both Jewish and Palestinian Israeli citizens live. Armed violence against Palestinians also escalated in the occupied West Bank—where members of Jewish settler groups had long been allowed to carry weapons, while Palestinians had not.

W hat does it mean for a nation whose guiding health principles were built on social-democratic solidarity to so rapidly adopt American-style armed individualism ?

After October 7, I started asking my former collaborators—leftist Israeli Jewish and Palestinian clinicians, advocates, journalists, organizers, and academics.

“We’ve been attacked,” many told me in the fall, shattered by the violence and the plight of hostages; they understood the desire for firearms. At the same time, no one could believe how many guns flooded in. “People we never imagined are lining up for permits and carrying guns,” one activist said during a group Zoom conversation. Others on the call chimed in. “My husband.” “My grocer.” “My father-in-law.” “Me.”

Being “like the U.S.” when it came to guns emerged as a source of inquietude. One activist lived in a Tel Aviv suburb a block away from a building that was hit by a rocket. Sirens rang in the background when we spoke; still he wondered, “I keep fearing that once peace does come, with all these guns around, how long will it take until we see our first American-style mass shooting?”

An ER doctor told a story about bickering neighbors holding up guns mid-argument. She asked a question that months before would have been unimaginable: “Do you think U.S. gun safety groups might be willing to take up our cause?”

“What violence is being done in our name?” an activist asked as the human catastrophe in Gaza spiraled over subsequent months.

Meanwhile, Ben-Gvir was arming his own controversial security apparatus on the West Bank and promoting racist notions of Jewish “supremacy.”

Lax gun laws increasingly portended existential threats to the socialist underpinnings of Israeli public health, and broader erosions of civil liberties. A leading peace activist detailed ways that the “gun drive is running roughshod over democratic procedures,” and going hand-in-hand with “rising authoritarianism” and “a trajectory of increasingly violent police responses against anti-war protesters.”

Gun safety groups mobilized in opposition .  “I don’t really think Ben-Gvir wants Israelis to feel safe,” a Palestinian Israeli lawyer explained in late December. “He wants settlers and crazies to intimidate others.”

Gun proliferation that began as a response to an external threat had become an enforcer of expansive internal agendas .

T ensions surrounding Israel’s guns became more divisive over time.

Liberal and secular Israelis had long found common cause with U.S. progressives around matters including racism and reparation , gay and trans rights, climate change , health equity , and regional peace . But by January, as seeming allies abroad protested against not just the war in Gaza but the existence of Israel itself, an Israeli Jewish journalist wondered whether disarmament would become more difficult as the country became increasingly isolated. She worried that feeling “under siege, not just by our enemies and Netanyahu but also by the supposedly liberal, modern people in the West who we thought we were part of” would make it harder for Israelis to imagine or “do peace.”

A safety activist told me in mid-March that “anchoring disarmament of the public sphere to peace would mean placing it in the very distant future…so in our messaging to Israeli gun owners, we now tend to speak about an ultimate transition to relative calm.”

However such efforts evolve, it becomes increasingly clear that the decisions Israel makes about gun proliferation today will go a long way toward shaping the future of the nation.

The country can overturn Ben-Gvir’s disastrous gun policies and begin the hard work of countering their polarizing health, social, and political effects.  Such an approach depends on larger upstream commitments to regional stability , and a renewed commitment to what Haaretz calls “the contract between state and citizen” that lies at the core of democracy and public health.

Or Israel can remain a fortress that—similar to the U.S. castle doctrine—arms itself ever more defensively in anticipation of real and speculative threats.

If I’ve learned anything from studying the U.S., an armed and internally divided nation is a nation less able to negotiate, effectively legislate, or meaningfully compromise.

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The Hidden-Pregnancy Experiment

By Jia Tolentino

Shortly after I became pregnant with my second child, in the fall of 2022, I decided to try a modest experiment. I wanted to see whether I could hide my pregnancy from my phone. After spending my twenties eagerly surveilling and sharing the details of my life online, I had already begun trying to erect some walls of technological privacy: I’d deleted most apps on my phone and turned off camera, location, and microphone access for nearly all of the ones that I did have; I had disabled Siri—I just found it annoying—and I didn’t have any smart devices. For the experiment, I would abide by some additional restrictions. I wouldn’t Google anything about pregnancy nor shop for baby stuff either online or using a credit card, and neither would my husband, because our I.P. addresses—and thus the vast, matrixed fatbergs of personal data assembled by unseen corporations to pinpoint our consumer and political identities—were linked. I wouldn’t look at pregnancy accounts on Instagram or pregnancy forums on Reddit. I wouldn’t update my period tracker or use a pregnancy app.

Nearly every time we load new content on an app or a Web site, ad-exchange companies—Google being the largest among them—broadcast data about our interests, finances, and vulnerabilities to determine exactly what we’ll see; more than a billion of these transactions take place in the U.S. every hour. Each of us, the data-privacy expert Wolfie Christl told me, has “dozens or even hundreds” of digital identifiers attached to our person; there’s an estimated eighteen-billion-dollar industry for location data alone. In August, 2022, Mozilla reviewed twenty pregnancy and period-tracking apps and found that fifteen of them made a “buffet” of personal data available to third parties, including addresses, I.P. numbers, sexual histories, and medical details. In most cases, the apps used vague language about when and how this data could be shared with law enforcement. (A 2020 FOIA lawsuit filed by the A.C.L.U. revealed that the Department of Homeland Security had purchased access to location data for millions of people in order to track them without a warrant. ICE and C.B.P. subsequently said they would stop using such data.) The scholar Shoshana Zuboff has called this surveillance capitalism , “a new economic order that claims human experience as free raw material for hidden commercial practices of extraction, prediction, and sales.” Through our phones, we are under perpetual surveillance by companies that buy and sell data about what kind of person we are, whom we might vote for, what we might purchase, and what we might be nudged into doing.

A decade ago, the sociology professor Janet Vertesi conducted a more rigorous form of the hidden-pregnancy experiment. Using an elaborate system of code words and the anonymous browser Tor, she managed to digitally hide her pregnancy all the way up to the birth of her child. In an article about the experience, for Time , she pointed to a Financial Times report, which found that identifying a single pregnant woman is as valuable to data brokers as knowing the age, gender, and location of more than two hundred nonpregnant people, because of how much stuff new parents tend to buy. She also noted that simply attempting to evade market detection—by, for example, purchasing stacks of gift cards in order to buy a stroller—made her and her husband look as though they were trying to commit fraud.

I wasn’t going to do anything so strict or elaborate. I’d allow myself to text and send e-mails about my pregnancy, and to talk about it with my phone nearby. I assumed that, eventually, it would notice; I’d just wait and see when a diaper ad popped up on Instagram. I liked the idea of establishing a buffer zone between my psyche and the object that most closely monitors it. I found it almost shocking to remember that this was possible.

Pregnancy tends to erode both your freedom and your privacy. Past a certain point in your second trimester, strangers will begin reaching toward your stomach and telling you about the real difference between boys and girls. But I had eluded this during my first pregnancy, because COVID hit before I started showing. In the months that followed, I began to feel the difference between witnessing something and surveilling it, and to recognize that the most pleasurable moments in my life had occurred out of the reach of any oversight. I had felt then an almost psychedelic sense of autonomy; time was dilating, and the slow bloom inside me was beyond anyone’s reach. I wanted to see if I could feel anything like that again.

During pregnancy, and in the early days of parenthood, one is both the object and the conductor of intense surveillance. Last year, the artist and filmmaker Sophie Hamacher co-edited an anthology of writing on the subject, called “ Supervision ,” which was published by M.I.T. Press. “As I became absorbed with tracking and monitoring my child,” Hamacher writes in the preface, “I was increasingly aware that I was a subject of tracking and monitoring by others: advertisers, medical professionals, government entities, people on the street. I began to wonder about the relationship between the way I watched her and the ways we were being watched.” Surveillance encompasses both policing and caretaking, Hamacher notes. In practice, its polarized qualities—“beneficial and harmful, intimate and distanced”—intertwine. Baby monitors use technology developed for the military. Many contemporary models run on CCTV.

Most American households with young children use baby monitors or trackers; two recent surveys put market penetration at seventy-five and eighty-three per cent, respectively. (Both surveys were conducted by companies that make these devices.) And there are now countless other ways that technology will help you to observe and scrutinize your child: nanny-cam Teddy bears, G.P.S. stroller accessories, scales that track your baby’s weight over time, disks that can be affixed to diapers and which will notify you if your baby rolls onto his stomach while he’s asleep. Increasingly, such products use A.I. to detect signs of distress. “The need to know whether a child is safe and well is perfectly natural, which makes the nature of such surveillance appear innocent,” the writer and scholar Hannah Zeavin notes in “Family Scanning,” one of the essays in “Supervision.” But, she adds, “these technologies conceal the possibility of false positives, disrupted emergency services, and of collaboration with state forces—wittingly or unwittingly—all in the name of keeping children safe.” As a general rule, these devices don’t lead to better outcomes for the babies they monitor. More often—like social media, which promises connection as a salve for the loneliness created by social media—parenting tech exacerbates, even calls into existence, the parental anxieties that it pledges to soothe.

This has become a common pattern in contemporary life. Nearly a fifth of U.S. households are estimated to use doorbell cameras, many of them from Ring, the Amazon-owned company that has expanded its reach through police partnerships and a dedicated app that encourages users to post footage of strangers. Ring cameras haven’t made neighborhoods measurably safer, but they have made users measurably more paranoid, and placed more people, sometimes with grave outcomes, in contact with the police. Until recently, police could readily access surveillance footage from the Ring network without a warrant by posting requests on the app. It also gave its own employees and third-party contractors “ ‘ free range ’ access” to view and download videos from users’ homes.

In 2015, the company Owlet started selling a two-hundred-and-fifty-dollar Smart Sock, which monitored babies’ heart rates and oxygen levels, and alerted parents if these figures were abnormal. Although the company insists that it has made clear that the product is not intended to “treat or diagnose” sudden infant death syndrome—and there is no evidence that it reduces the risk of SIDS occurring—such devices are sometimes referred to as “ SIDS monitors.” But, in 2017, an opinion piece in the Journal of the American Medical Association cautioned physicians against recommending the product. “There are no medical indications for monitoring healthy infants at home,” the authors wrote. The device, they noted, could “stimulate unnecessary fear, uncertainty, and self-doubt in parents about their abilities to keep their infants safe.” The following year, a study in the same journal found “concerning” inaccuracies in oxygen readings. When Owlet went public, in February, 2021, the company had a valuation of more than a billion dollars; later that year, the F.D.A. issued a warning letter that the Smart Sock wasn’t an authorized medical device, and the company pulled it off the market. A million units had already been sold. The following year, Owlet launched a new version, called the Dream Sock, which would receive F.D.A. approval. Most of the reviews for the Dream Sock exude profound gratitude. Parents write about the peace of mind that comes from knowing the baby is being constantly monitored, about not knowing what they would do if the device didn’t exist.

Surveillance capitalism, Zuboff writes, “aims to impose a new collective order based on total certainty.” But little is certain when it comes to babies. The control that we feel when we’re engaged in surveillance almost always proves illusory, though the control, or at least the influence, that others exert on us through surveillance is real.

It is not a coincidence that Roe v. Wade, a ruling grounded in the right to privacy, was overturned at a time when privacy in the U.S was on its conceptual deathbed. There are other legal principles that might have served as a stronger foundation for abortion rights: the right to equal protection, or the right to bodily integrity. As Christyne Neff wrote, in 1991, the physical effects of an ordinary pregnancy and delivery resemble those of a severe beating—flesh lacerated, organs rearranged, half a quart of blood lost. Can the state, she asked, rightfully compel a person to undergo this?

Since Roe fell, two years ago, fourteen states have claimed that power in absolute terms, banning abortion almost completely. Two states have successfully passed abortion-vigilante laws, which confer the power of carceral supervision on the public. Indiana’s attorney general has argued that abortion records should be publicly available, like death records; Kansas recently passed a law that would require abortion providers to collect details about the personal lives of their patients and make that information available to the government. Birth control and sex itself may be up next for criminal surveillance: the Heritage Foundation , last year, insisted, on Twitter, that “conservatives have to lead the way in restoring sex to its true purpose, & ending recreational sex & senseless use of birth control pills.”

For many women in America, pregnancy was a conduit to state surveillance long before the end of Roe. Poor women, especially poor nonwhite women, are often drug-tested during pregnancy, and sometimes during labor and delivery, without their informed consent. Women who take drugs during pregnancy have been charged with child abuse or neglect, including in cases in which the drugs were legal; women who have miscarried after taking drugs have been charged with manslaughter, even homicide, even when no causal link was proved. Sometimes this happens because the woman in question had responded to billboards and service announcements promising to help pregnant people who are struggling with substance use. In multiple states, women have been taken into custody when the safety of the fetus was called into question. “To be pregnant and poor in the United States is to play a game of roulette with one’s privacy, presumed confidential relationship with medical providers, and basic constitutional and medical rights,” the law professor Michele Goodwin writes in “ Policing the Womb ,” from 2020.

Goodwin describes the case of a woman in Iowa named Christine Taylor, who, in 2010, as a twenty-two-year-old mother of two, was accused of attempted feticide after she fell down the stairs while pregnant. Part of the evidence cited by the police was that she reportedly told a nurse that she hadn’t wanted the baby. (Ultimately, prosecutors decided not to press charges.) The carceral surveillance of pregnancy entails the criminalization of ambivalence, the inspection of these innermost desires. But the deepest truths about motherhood seem to me to be rooted in conflicting, coexisting emotions: nightmare and rapture in the same moment during labor, the love and despair that box each other at night in the weeks that follow, the joy of cuddling my nine-month-old undergirded by the horror of knowing that other babies are starving and dying in rubble. Before I had my first child, I had badly wanted to get pregnant. I had planned for it, prepared for it, hoped for it. Still, when I saw the positive test result, I cried.

My modest experiment went surprisingly smoothly. Because I’d had my first child not long before, this time I didn’t need to buy anything, and I didn’t want to learn anything. I smooth-brained my way to three months, four months, five; no diaper ads. I called up a lawyer and data-privacy specialist named Dominique Shelton Leipzig to get her perspective. Globally, she told me, we generate 2.5 quintillion bytes—that’s eighteen zeroes—of data per day. “The short answer is, you probably haven’t hidden what you think you have,” she said. I told her about the rules I’d set for myself, that I didn’t have many apps and had bought nothing but prenatal vitamins, and that Instagram did not appear to have identified me as pregnant. She paused. “I’m amazed,” she told me. “If you didn’t see any ads, I think you might have succeeded.” I congratulated myself by instantly dropping the experiment and buying maternity pants; ads for baby carriers popped up on my Instagram within minutes.

I had felt little satisfaction hiding from the ad trackers—if anything, I’d only become more conscious of how much surveillance I was engaged in, as both subject and object, and how much more insidious the problem was becoming. We rarely have a clear understanding of what we’re doing when we engage in surveillance of ourselves or others. Life360, an app that’s used by more than sixty million people and is marketed as an easy way to track your child’s location via their smartphone, was found in 2021 to be selling raw location information to data brokers. (The company said it now sells only aggregate data.) In a Pew survey from 2023, seventy-seven per cent of Americans said they had very little to no trust in how social-media executives handle user data, and seventy-one per cent were concerned about how the government uses it. In another survey, ninety-three per cent of Americans said they wouldn’t buy a doorbell camera if it sold data about their family. People just want to be safer. I had wanted security, too, and affirmation—and I had wanted to be a writer. I had disclosed so much of my life to people I’ll never know.

My husband and I had not bought a baby monitor for our first child, a choice that satisfied his desire to not buy things and my desire to insist that certain aspects of experience are fundamentally ungovernable. But shortly after the second child was born she developed eczema, and started scratching her sweet, enormous cheeks in her sleep. One morning, my husband went to her and found that she’d clawed her face open, leaving blood smudged all over her sleep sack and smeared all over her face. “We need a video monitor!” I wailed, already Googling options. “We need to buy a video monitor today.”

We didn’t buy one, but for weeks I regretted it and second-guessed myself. And I surveilled the baby with technology in other ways all the time. In the early weeks, I relied on an app to tell me how much milk she’d drunk and how many soiled diapers she’d had that day—activities that I myself had witnessed just hours before. I felt like a Biblical angel with a thousand eyes, somehow unable to see anything. I took pictures because I knew I would have no memory of the precise contours of this exact baby in a month. When she didn’t seem hungry enough, I panicked, obsessing over every feed.

“What’s the line between pathological self-surveillance and care for a newborn? Is there one?” Sarah Blackwood, an English professor at Pace University, asks, in “Supervision.” Blackwood contrasts the “fantasy of efficiency and sterility” built into parenting tech with the “psychic state of watchfulness so many mothers find themselves in”—a state that is “metastatic, fecund, beyond.” One afternoon, my husband took the baby from me: she was sobbing, and I was incoherently frantic, trying to get her to eat. She was O.K., he told me; she’d eat when she needed to. But I know what’s good for her, and it’s my job to make her do it, I thought, furious. Around the fringes of my consciousness, I felt a flicker of understanding about how this idea that everything was controllable had become so ubiquitous, how we had confused coercion with care. ♦

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Bridgerton 's Simone Ashley Looks Stunning at the Met Gala

The Prabal Gurung gown is fit for a (modern) Viscountess.

"Garden of Time evokes thoughts of fragility, delicate details, and pieces that are works of art—much like the ones we will see in the exhibit," Gurung told Town & Country . But it also reminds me of the styles and fabrics that stand the test of time, and remain classics despite the decades or the trends. And for me, reawakening fashion is just that: Finding new ways to interpret these tried and true materials or silhouettes, ultimately reinvigorating the classics for generations to come."

Ashley made her Met Gala debut two years ago, wearing a two-piece ensemble designed by Moschino. Tonight's outfit is similar in how the star plays with cutouts.

Bridgerton season three, part one drops next week, and Ashley will reprise her role as Kate . " Everyone knows this season belongs to Penelope and Colin, but when we meet Kate and Anthony again, she has softened quite a bit. She’s growing into her role as viscountess. Gosh, it feels like we filmed that season a lifetime ago. I’ve done other projects since then and feel like a different person, if I’m being honest," she said in a recent interview with Vogue India .

At the end of Bridgerton season two , the newly-married Kate and Anthony ( Jonathan Bailey ) set off on their honeymoon, and from the looks of the season three trailer , the couple is back in the city and as in love as ever.

"Life after Bridgerton has been so exciting," Ashley said . "I was doing all these unbelievable things, like going to the Met Gala and shooting fashion editorials. It was a whirlwind. There were days when I would think, “What is going on?” I struggled to admit that I was overwhelmed because I’m a person with such clarity. I know exactly what I’m doing and what I want. I remember sitting with my team at the beginning of the year and saying, 'I want to focus on work.' Bridgerton comes out this month, and there’ll be two other films I worked on releasing this year as well, which are very different."

Emily Burack (she/her) is the Senior News Editor for Town & Country, where she covers entertainment, culture, the royals, and a range of other subjects. Before joining T&C, she was the deputy managing editor at Hey Alma , a Jewish culture site. Follow her @emburack on Twitter and Instagram .

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