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List of 10 Timeless Nepali Classic Music and Songs

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Sometime early in , shortly after I arrived in Nepal, a time when I was still the other rooms were covered with dust and cobwebs, so I took her straight to my bedroom. One second, we were seating on my bed, Kunti Moktan's songs The kind of kiss you could give a sister, or a little child, but the girl. for Nepali language songs was emerging, had moved away from doing covers and Perhaps a greater change, also attributed to Western influence, is the rise of dating as a “We can sit with girls and talk with them,” said one teenage boy. Dating Nepali Women - Meet Single Girls And Ladies from Nepal Online I love listening songs and watching movies. Photographer is my aim. Writing is my.

The traditional Newar Jhwo-Bhwey then takes place, where people sit cross-legged on lengthy straw mats and are treated to, in my opinion, very good food. This marks the end of the Newar marriage; again, a very flashy, sometimes melodramatic ceremony full of mini-ceremonies, all of which binds two people together for a lifetime.

While people might argue that some of these traditions are outdated and are a waste of time and money, my take on the subject is that people and relationships are exactly what deserve the expenditure of time and money.

Everything else should come later. Now if only life were a Newar marriage. Life could not get better. This contrivance is known more appropriately as marriage. Between finding the person who is going to try together with you to run this contrivance, and the first time you try it out, is the task of assembling the efforts and events that lead up to marriage. It is this intermediate period that we shall concern ourselves here, in the case of the Sherpas.

The Sherpas are always keen on doing things on the right day, cosmologically put, on an auspicious day. Their animal signs, which are conferred upon them according to their birth dates, are also matched for compatibility.

The next ceremony in the sequence of them leading up to the marriage ceremony is the Dem-Chhyang. The groom is not part of this procession. The duration of the Janti-Kyongup varies, depending on the number of the host families. Dem-Chhyang, though a decisive ceremony, does not hasten the sides towards the wedding. The duration is again indeterminate. So we come to the next ceremony: This tentative date may be set at least six months hence. These invitees have a say on the selection of the wedding date, for they have once again to host the janti on the wedding day.

If the date is accepted, this is what follows. Today, the gifts that are given in dowry may have come a long way from the old days when a blanket of yak-wool was the best gift one could give, which was given only by the closest of relatives. The value of the gifts given reflects the relation that binds the giver and the recipient; the closer the ties, the costlier the gift.

The Sherpas are well-versed in the art of gift-giving. The items given as gifts during Nor Longgup are selected so as to assist in the daily life of the bride. This prudence in gift-giving is reflected in the tradition of presenting the bride with large copper jars for storing water. The rationale for this gift being the lack of availability of running water. While presenting gifts one has to declare its value. The groom is clad in a yellow brocade bakkhu gowna traditional cap and, preferably, high boots.

Chhyang, the pre-eminent item, is carried in wooden jars, called dozum. The Kholluwa always leads the wedding procession, carrying a painting—the Sipa Kholu painting.

The Kholluwa is thus positioned to allow him to ward off evil spirits from the path of the procession.

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The Kholluwa performs the Serkim, a religious ritual, before the janti start off. The seating pattern is hierarchical; women usually sit on the floor, and men and women sit separately.

After this, the groom changes into a lighter bakkhu gown and everyone sits down to a meal. This is done in a hierarchical order. This is done for good fortune. This hosting of the janti lasts for several days. The schedule for this hosting is so fixed that the last host family on a day is a close relative of the bride and must provide shelter for some of the janti.

After the groom dons his ceremonial brocade gown once again, it is auspicious for the couple to tread on this blanket with their right foot. The groom must sit on the right, the bride to his left, both accompanied by a friend. The Kholluwa performs the Serkim, and curd is given to the bride and groom to eat. They bestow blessings and advice upon the newly wedded. The newlyweds ask for the blessings of their parents. The bride presents gifts to her parents and siblings, then takes their leave.

The Kholluwa leads the groom, followed by the bride, along with the kermens carrying the dowry. In the courtyard, female representatives from every family that hosted the janti are lined up, holding chhyang jars.

The other members of the janti pay less, varying with their relation to the groom. The janti disperse after a brief session of dancing and singing. This gift-giving also happens in a hierarchical order; the closest relatives visit first followed by more distant ones and by neighbors. The gifts given are recorded and, when a similar event takes places, must be reciprocated.

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This acquaints the bride to her new relations. Dancing and singing also occur. This small contingent then departs together with the kermen, who bid farewell to the bride by singing songs addressed to the groom and his parents, expressing both the faith they have in them and a request to treat their friend well. This culturally rich and fascinating manner of Sherpa marriage, of uniting two people, is unique in the collective effort of the parents, relatives and neighbors involved.

It is a social occasion in its truest sense, reflecting strong communal bonds. Times have changed and so have the traditional modes of marriage just described. So, this account of how it was done traditionally, in the old days, may not necessarily be consistent with the prevalent modes of modern Sherpa marriage.

If any of you bachelors reading this decide and if our story has anything to do with your decision to marry, I wish you all the luck. But, since I started by stating the institution of marriage as a contrivance in a somewhat salesman-like manner though I neither promote or put down the idea of marriage I am obliged to say to you: Considering the diverse ethnicity of Nepal and the varied rituals of the ceremony among them, the Gurungs do not fail to exhibit the same ardor.

For a community that places high importance on family and tradition, marriage is one of the most ritually rich and prominent celebrations. Tamu, as the Gurungs call themselves, is one of the many ethnic groups of Nepal both in terms of their geographical distribution and their cultural makeup. The group primarily occupies the western regions of Nepal. They are particularly numerous in the districts of Gorkha, Lamjung, Kaski, Tanahu, Parbat, Syangja and Manang, all within the shadow of the Annapurna mountain range.

Although located within close proximity, there are many social and cultural distinctions among the Gurungs. The Ghodane clan, for example, makes up a large proportion of Gurungs living in Parbat district. Their rituals and traditions portray considerable social distinction and generosity.

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In their marriage rituals, the Ghodane entertain not one but three different approaches. He then decides on an auspicious direction and period for him to find a suitable match. The Ghodane Gurungs follow an astrological system based on what they call the Bargawhich somewhat similar to Chinese astrology involving the symbolism of 12 animals to represent 12 corresponding years. The ritual of approaching the Lama for guidance is regarded to be of extreme importance for the marriage to be prosperous.

Gifts include food such curd in a traditional theki wooden jug for carrying milk, curds or liquorssel roti crispy rice doughnutsa goat, a bowl of chicken barbeque and a bowl of chutney pickle. The bride dresses up for the occasion and in some of the clothing presented by the groom. The most important part of the ceremony takes place with the bride and groom sitting side by side.

This ritual, called the Palikruba in Gurung, is of greatest importance in sealing the marriage. A grand meal is served of traditional steamed rice, lentils, sel roti rice doughnutsspicy pickle, fried meat, green vegetables and raksi local liquor.

After the feast is over the bride is carried by off to the grooms house on the back of either her father or a brother. These lighthearted events are carried out merely as a gag and for the sake of fulfilling the ritual. This completes the formal marriage ritual.

Presenting the newly wed couples with dowry is a common tradition for the Ghodane Gurungs. This is one reason why the dowry is given, usually after a period of one year of the marriage or after the birth of a child. The dowry in general includes items of value such as gagri traditional copper water vesselcutlery sets and khadgalo a wide-mouthed copper vessel for food storage. Another marriage ceremony of interest is the Dhurikhawa marriage, a strange yet interesting facet to the traditional Gurung marriages in Parbat District.

This marriage is conducted in the absence of the groom at the time of marriage, especially important as many young boys from the community seek recruitment in the Nepal, Indian or British Gurkha armies and may not be home for a long period of time. It is a type of marriage in absentia, sealing the union until the groom returns to the village from abroad.

Since I used only two rooms, the bedroom and the kitchen, the other rooms were covered with dust and cobwebs, so I took her straight to my bedroom. Moreover, most youth lived in single rooms, with shared bathrooms and kitchens. It was not a big deal taking her straight to my bedroom.

There being no chairs, so she sat on the bed. Why is she gloomy while on her date?

List of 10 Timeless Nepali Classic Music and Songs

Our conversation was pretty much a rehash of the previous day. She asked about my country, my people, the foods we eat, the clothes we wear, the things we see on TV, how many people we were in my family, how many brothers and sisters I had.

We ate the buff momo, the chow-chow, we drank a ginger-lemon drink with honey. Then the interesting part came up.

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The next, my lips touched hers. The kind of kiss you could give a sister, or a little child, but the girl jumped away in utter horror. She fled into the bathroom and washed her mouth. When she came out, I thought she would be fuming in anger, but she had this playful smile, which encouraged me to give it another go.

Another little peck on her lips.

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The washing was a ritual of absolution, of purifying something polluted. Once you touch something with your mouth, it becomes impure, and must undergo a ritual of purification. They have a concept called jutho. Food that remains on your plate is polluted, and no one other than those lower than you untouchables, children, your wife, dogs can touch it.

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One time, we were eating lunch with my boss, and I asked to eat a lemon she had left. I picked it off her plate without waiting for permission.

Though she had not touched it, it was part of her left overs. She snatched it off my hands, and sprinkled water on it before allowing me to eat it. During my time there, I learnt to drink water off glasses and bottles without touching the vessels with my lips.

Water vessels were never individually owned. In offices, especially in the terrai region where temperatures hit 40 degrees and you have to drink water constantly, there is a big water bottle on every desk. You cannot have your own water bottle. People take bottles without asking for permission. They expect you to share it. But once your lips touch a bottle, it becomes jutho, and no one else will drink from it, even if they are dying of thirst.