Ministry Among Asomiya Gurkhalis

(It is presented to you that you may pray for this unreached people group, for whom our Lord Jesus Christ died on the Cross) 

Assam is known for its ethnic diversity and it is least unevangelised state in the Northeast region of India. Hundreds of ethnic groups are residing for centuries and can been seen the Assamese touch in their culture and language. Nepalese are one of them, who migrated from neighbor country Nepal many centuries ago, now they have become the inseparable body of Assamese society. It is said that before the 16^th Century Nepalis migrated as Gopalak (Cattle Herders), Soldiers and semi-skilled professionals; and resided in different parts of Assam. The term ‘Asomiya Gurkhalis’ is used to Nepalis, who have born and brought up in Assam; and to differentiate from other Nepalis, who live in other parts of India and Nepal. In Assam they are the 5^th largest people group in the state which has enabled them to impact on population dynamics, socio-cultural, politics and economy of Assam.

HISTORY OF THEIR IMMIGRATION

The historical name of Assam is Kamarup. In the Puranic Age, Nepal and Kamarup comprised a single domain. This ancient link between Nepal and Assam was resurrected in modern times in the 19th Century. In the early days, the Nepalis were Gopalak (cattle herders) in the Assam valley, their grazing grounds spread from Baralimara to Bhavani Devithan.

 After the success of tea gardens in Assam, the Assam Tea Company began to bring labourers from 1853. After passing several legislations in 1863, people from Nepal and other communities were given the freedom to enter the tea plantation in Assam. The Nepalis population in Assam naturally went up. Labor was hired not only in tea gardens but in the other fields also. In 1889, oil was explored at Digboi. Nepalis were employed from the very beginning of the enterprise. Since the native people feared to enter the dense forest of Digboi, therefore the British employed the Nepali for the operational work. Places surrounding Digboi, like Itabhatti, Rasthpati, Nalapatti, Muliabari, Topabasti, Agreement Line, Goru Phatak were all originally inhabited by Them. During World War I, when the native people fled from Digboi, the Nepalis were appointed as security personnel at the oilfields. In 1923, Jit Bahadur Pradhan was authorized to recruit labors for the refineries. He brought in hundreds of Nepali workers, particularly from Darjeeling.

RELIGIOUS BELIEFS AND PRACTICES

Religion is the basic socio-cultural characteristic of Asomiya Gurkhalis, which binds them together, although their clans and castes are different. Hinduism and Buddhism are the major religions among them. There is a strong animistic and shamanic tradition. Belief in ghosts, spirits and witchcraft is widespread, especially in rural areas. They believe that witches, ghosts and evil spirit inflict illness and misfortune. Whenever a family faces crisis or illness, they go to Dhami/Jhakri (Shamans) for solution. Dhami / Jhakri discovers the cause of crisis or illness by feeling the pulse or by counting rice kernels and recommends the treatment. Dhami/Jhakri performs the rituals for cure the diseases which is termed as jharphuk.

They are polytheistic and believe in many gods and goddesses. There is temple particularly dedicated to lord Shiva in each village. Priests called pujahari are responsible for performing rituals (pooja) in the temple. They believe in punarjanman (transmigration) - the cycle of births. An individual’s deeds (Karma) determine the destiny of his/her soul. Deliverance from the cycle of births is termed as ‘Moksha’ among Hindus and as ‘nivarna’ among Buddhists. Within Buddhism, lamas (Monks) are highly esteemed. They shave their head, wear maroon robe and embrace celibacy.

Tantric traditions also are deep rooted in their culture. Animal sacrifice is common practice in which goats, sheep, chickens and ducks are considered acceptable, but only male. Cow is considered very sacred animal and that’s why Hindus never eat beef or sacrifice. Cows are worshipped in special occasion.

SOCIO-ETHNIC STATUS

Asomiya Gurkhalis are a mixture of Indo-Aryan castes and Mongoloid-featured clans. Among the Indo-Aryan castes includes the Bahun, Chhettri, Thakuri, Kami, Sarki, Thapa, etc. and among the Mongoloid-featured clans  includes Gurung, Magar, Newar, Tamang, Rai, Limbu, Sunuwar, etc.  Asomiya Gurkhalis practice caste system, though it is officially illegal. Bahun, a priesthood tribe in Hindu society is high caste; and Upadhyay is considered higher among Bahuns. Other high castes include Chhettri, Thakuri, etc. low castes include Kami, Damai, Lohar, Mizer, etc. There is also third category of caste which is called ‘Matwali’ means ‘Alcohol-drinker’. It includes Magar, Limbu, Rai, Tamang, etc.

Indo-Aryan castes fallow Manu’s Varna system i.e. Brahamin, Kshatriys, Vysya and Shudra, while Mongoloid-featured clans do not follow the Manu’s Varna system. Most of Mongoloid-featured clans follow Hindu-Buddhism, which is syncretism of Hinduism and Buddhism and they have their own culture, customs and traditions.

FOOD HABITS

There is a limited variety of foods and a slight variation of cuisines based on ethnicity among the community. Nevertheless, dal-bhat-tarkari (Pulse soup-boiled rice-vegetable curry) is eaten throughout the community. It is popular, regular and common cuisine, which is eaten twice daily. Dal is a soup made of pulse i.e. Lentils, peas and beans and spices. Tarkari can be spinach and fresh green leaf (saag) or green vegetables, fermented and dried green leaf (Gundruk or Sinki).

They are known worldwide for their hospitality. They never forget to serve delicious Aloo Chatni (Potato Pickle), Sale Roti (ring-shaped bread made of rice flour), Mutton (Khassiko masu) or Chicken (Kukhurako masu), rice and chhaang (Alcoholic beverage made of fermented rice) or raksi (Wine) to their guests. Chatni can be fresh or fermented.  Among their favorite cuisines, sale roti is most famous cuisine, which they cook in their special social programs i.e. Nwaran (Child Naming Ceremony), marriage, festivals (Tihar), etc.

Guests are entertained by presenting ‘Tamol’ – pieces of Betel nut are taken in combination with Betel leaf and edible lime. They also love to eat non-vegetable foods. The high caste nepalis i.e. Bahuns and Chhettris don’t eat pork (sungurko masu)  and beef (gaiko masu), but all the lower caste and Matwalis eat pork and beef.

 

ETIQUETTE

The customary greeting is to press one's palms together in front of the chest and say namaste. The practice of Handshaking has increased, but no women will feel comfortable to shake a man’s hand. In the mainstream culture, physical contact between the opposite genders is not appropriate in public; even married couples do not demonstrate physical affection in public. Some ethnic groups like ‘Matwali’ permit more open contact between the opposite genders.

Guests are always offered food and are not permitted to help with food preparation or cleaning after a meal. It is polite to eat with only the right hand and the hand used to eat food must not touch anything else until it has been thoroughly washed, for saliva is considered defiling. When drinking from a common water vessel, people do not touch the rim to their lips. One underlying principle is that once you’ve touched something to your lips, it’s polluted (jutho) for everyone else. It’s considered good manners to give and receive everything with the right hand. In order to convey respect, offer money, food or gifts with both hands or with the right hand while the left touches the wrist. It is insulting to hit someone with a shoe or sandal, point the soles of one's feet at someone, and step over a person. The feet are considered the most unclean part, so don’t put yours on chairs or tables, and when sitting, try not to point the soles of your feet at anyone. It’s also bad manners to step over the legs of someone seated.

WOMEN SOCIAL STATUS

Traditionally, the Nepali society is a patriarchal society in which women are generally dominated by men. As such, it is widely believed that production activities are mainly carried out by men and those of the house hold are performed by women. It is disgrace for a woman to have no children. The status of women in the family is determined by producing children preferably sons. 

There is custom that at first menstrual cycle, girls are to live outside the household where there is none of brotherhood relationship.  Even women are not allowed to cook and serve the food to the family and to sleep separate from their husband during the menstrual cycles. Women are denied to control over the family properties and to take part in decision making due to patriarchal system within the community and lack of education.

SOCIO-RELIGIOUS CEREMONIES AND CUSTOMS

Asomiya Gurkhalis observe so many socio-religious ceremonies (Sanskara), which are the part of each Nepali and has vital place in their lives as a community. Some of them are following, which is observed in various stages of one’s life. 

On the 11^th day after a child is born, the child naming ceremony (Namakarana) is celebrated, which is called Nwaran. On this day, a priest is invited to perform the ceremony and he gave a birth name to the child according to his/her lunar horoscope. His or her horoscope is made based on the day and the time, when he or she was born.

At five months for daughters and six months for sons, Annaprasna is observed. It the rice feeding ceremony in which the first time a child eats solid food, typically Kheer (cooked rice with cow milk and sugar). It is held at five months for daughters, and six months for sons. A ‘lagan’ (An auspicious date and time) is chosen by a Hindu astrologer (Jyotish) and close relatives are invited to attend the ceremony.

Bratamaan is performed only for boys, especially it is held among Bahuns and Chhettris only. When a boy reaches certain age i.e. 7, 9 or 11 years, it is performed, in which a priest gives the sacred thread known as ‘Janai’ and a secret mantra. It is such an important ritual that Bahuns or Chhettris are not allowed to enter into marriage ceremony without bearing the Janai, which he receives in the ritual of Brataman and without going through this ritual, no one is allowed to observe other religious rite i.e. parents’ funeral rite. It is considered as the new birth.

It is performed only for girls, when she has menstrual cycle first time. Among Bahuns and Chhettris, girl is kept in a dark room for 7 days, which is termed as ‘Gufa rakhne’. During this time, she cannot see or be seen by her father, Parental Uncles, brothers and male cousins. She is not allowed to touch anyone, to go temple or attend any religious rituals and to enter into kitchen. After 7 days, parents give the traditional dress to girl which is termed as ‘Guniu Choli Dine’, which signifies that she has turned to a fertile woman.

In Nepali language, marriage is called Bihah. When children become enough mature to marry, parents and relatives look for the spouse. Usually a lami (mediator) brings the proposal and parents from both sides take the step further. They arranged a social meeting where boy and girl can see each other in the presence of family members. If both parties satisfy, jyotish (Hindu Astrologer) is consulted to match their horoscope. After matching their horoscope, a date is selected for the marriage ceremony. A Brahmin Priest (jyotish) writes a letter on the behalf of groom’s family to send bride’s family, in which the date and time of marriage termed as ‘lagan’ is written. Marriage is not done in all months of the year. In Chait (mid March to mid April) and Katik (Mid October to Mid November) marriage is totally avoided.

Basically there is two systems of marriage is in practice in the Nepali society. First is called ‘magi-biha’ which is arranged marriage. In this system, parents look for the spouse for their children. Second is called ‘Chori-bihe’ in which boy and girl elope together and gets marriage in the temple or in the court, later the parents from both side call back the boy and girl; and perform a wedding ritual inviting close relatives and friends known as ‘Tika-Talo Garne’.  But it is not respected system to marry within the community.

The funeral and death ritual practices are very rigid in the Nepali community. All members of family of deceased person observe the death pollution for 13 days, daughters observes only 5 days, while nearest relatives observe for 10 days. During these days, they are restricted to eat salt, meat, onion and garlic; and drink wine and eat food one time a day. The son of dead person has to restrict himself to a number of austerities during the period of 13 days mourning. He must shave all the hair from his body and wear only white loincloth called Languti and small scarf tied on his head. He eats only one meal a day consisting of boiled rice, ghee, and sugar; and restricted to take salt, garlic and onion. Besides this he has to conduct a ritual under the guidance of a Brahman priest that takes several hours daily for 13 days and requires bathing several times in cold water during the ritual performance, which is called Kriya. On 13^th day, big feast is given to the neighbors, relatives and particularly to all those who participate in the funeral procession- malami and went to the cremation ground. On this day, the family gives the household items including clothes, bed, utensils etc to the priest. At least one year or six month or 45 days of the death, the son of dead wears white color dress and eats miramiz food – a vegetarian meal without onion and garlic.

Among Bahuns and Chhetttris, if any one dies before observing brataman – rite for wearing sacred thread; and a dead child is buried.

ECONOMIC SITUATION

Gurkhalis people are farmers, merchants and government employees. Most of Gurkhalis are working outside the state. They have immigrated to other cities of our country in order to earn their livelihood. They also cultivate vegetables i.e. Potato, Tomato, Brinjal, Lady’s finger, etc. which they sale in daily evening markets. Most of households maintain chickens, ducks and goats. However few families own cows and sale the milk. There are families who own shops i.e. Grocery shop, Hardware shops, Pharmacy, hotel, etc.  Generally people are poor and work as daily wages workers nearby state such as in Arunachal Pradesh, Meghalaya and Cities like Chennai and Bengaluru.

MINISTRY PROGRESS

On 6^th February 2016, I and my wife Reena landed the mission field in Phulbari village along with our two children and began to contact our people. On 5^th June 2016, we conducted first Sunday service in which 4 women attended, but they never again came for the fellowship. On 22^nd April 2017, the Lord gave the first fruit in Phulbari where 4 people believed in the Lord. Consequently, 24^th December, 2017, first baptism service was conducted in which 3 people were baptized. At present, a small fellowship has began and each Sunday 7-10 people are coming together for worship at our house. God’s willing, we are anticipating a great harvest days to come and multiply believers among Asomiya Gurkhalis.

(This photograph was taken on 25th December, 2016 when we celebrated our 1st Christmas (Khrist Jayanti - the birth of Christ) at Phulbari village along with our people. Pray for them that they may know Jesus Christ as their Saviour and may found the joy of salvation days to come [in the Left side, My wife Reena wearing white coloured saree was standing])

CONCLUSION

The culture among Nepalis in Assam is rich and unique, which they inherited from their forefathers from Nepal. There is diversity in their ethnic groups, physical appearance and customs, but Nepali language has united them together. Although the present generation has to an extant forgotten their cultural tradition, it is the older generation that can still be seen glued on to their rich Nepali tradition. They celebrate each and every festival cheerfully and joyfully. Known for their agility and tough physic, they are good in sports. Football is exceptionally popular among youth. Great lovers of music and sports the young ones can be sighted holding a guitar or sweating in a ground or in the ring. Today they have perfectly intermingled in the society with other ethnic groups of Assam. Majority of them have still a born instinct to join the armed forces, though some of them have entered into the civil services as well.

Numbers of believers as the followers of Christ can still count on fingers and most of converts belong to ‘Matawali’- Rai, Limbu, Tamang, etc. and lower castes. Still a majority of Bahuns and Chhettris are resisted to the Gospel. We have heard the story of those who converted into Christianity in Silapathar area. Today some of them are living in Arunachal Pradesh or Shillong at Meghalaya due to the persecution from their relatives and most of them have gone back to their old faith. Most of Nepalis have heard the gospel once in their life through radio, TV and literature. With a great anticipation, we look ahead the day when whole community of Asomiya Nepalis will embrace Christ Jesus as their Savior and worship and obey HIM as their Lord. Patiently waiting the day, we pray for the harvest and toil in HIS field to sow the seed and to reap the harvest. Remember the Word saying, “Those who sow in tears shall reap with shouts of Joy! He who goes out weeping, bearing the seed for sowing, shall come home with shouts of joy, bringing his sheaves with him.” (Ps. 126:5-6)

Brethren, pray for us (1 Thess. 5:25)