Changing Social-Economic Status of Tamang
A Research Proposal of Tamang Communiuty, Godhwari Municipality-8
Burunchuli, Lalitpur
A Research Proposal Submitted to:
Central Department of Sociology, Faculty of Humanities and Social Science
Tribhuvan University
Submitted By
Anup Sharma Dhakal
Exam Roll No.xxxxxx
T.U. Reg. No. 6
As per the practical requirement for partial fulfillment of MA Sociology, Subject code MA 123.
Kirtipur, Kathmandu
i
LETTER OF RECOMMENDATION
This is to certify that "Changing Social-Economic Status of Tamang; A Research Proposal of
Tamang Communiuty, Godhwari Municipality-8 Burunchuli, Lalitpur" has been prepared by
Anup Sharma Dhakal under my supervision and guidance in prescribed format. I hereby
recommend this research proposal for its final approval.
……………………
Mr. Deepal Kuikel
Lecturer
ii
APPROVAL SHEET
This research proposal has been ultimately approved by the Department of Sociology, Pashupati
Multiple Campus, Mitrapark, Kathmandu, Nepal.
Evaluation Committee
…………………….. …….………….............
Subject Teacher Tribhuwan University
(Mr. Deepak ……..) ( External )
iii
Table of Contents
LETTER OF RECOMMENDATION..............................................................................................i
APPROVAL SHEET.......................................................................................................................ii
ACKNOWLEDGEMENT...............................................................................................................v
CHAPTER-I...................................................................................................................................1
1.1General Background...............................................................................................................1
1.2 Statement of the Problem.......................................................................................................2
1.3 Objective of Study.................................................................................................................3
1.5 Limitation of the Study..........................................................................................................3
1.6 Conceptual Frame work.........................................................................................................4
CHAPTER-II.................................................................................................................................5
LITERATURE REVIEW.............................................................................................................5
2.1 Theoretical Review................................................................................................................5
2.2 Empirical Review..................................................................................................................9
2.3 Research Gap.......................................................................................................................11
CHAPTER-III..............................................................................................................................12
RESEARCH METHODS............................................................................................................12
3.1 Rational of the Site Selection..............................................................................................12
3.2 Research Design..................................................................................................................12
3.3 Nature and Source of Data...................................................................................................12
3.4 Universe, Sample Size and Sampling Procedure.................................................................12
3.5 Data Collection Technique and Tools.................................................................................12
3.5.1 Interview.......................................................................................................................12
3.5.2 Observation...................................................................................................................13
3.6 Method of Data Analysis.....................................................................................................13
iv
References.....................................................................................................................................14
v
ACKNOWLEDGEMENT
This study will entitle to provide trainee with an opportunity to collect their experience of
learning and acquiring knowledge on the how to use research method. I’d like to express my
sincere gratitude to Mr. Deepak……., for providing me with valuable information and
knowledge in preparing this report.
I am thankful to all those who guided and assisted me including the entire department of social
work.
Anup Sharma Dhakal
Pashupati Multiple Campus
MA Sociology, 2nd Year
Date: 20th March, 2021
1
CHAPTER-I
INTRODUCTION
1.1General Background
Tamang’s are the ancient and original inhabitants of the mountains and plains of the
Himalayan regions of Nepal and India. Their ancient capital Yambu and modern day
Kathmandu. They have their own distinct culture, language and religion. Their ancestral
domain (land) is popularly known as Tamsaling. Tamsaling extends from Buddigandaki in
the West to Dudhkoshi in the East and from the Himalayan range in the North to Chure or
Siwalik hills in the South. „Tam‟ refers to the language spoken by Tamang people, „sa‟
refers to the land and „ling‟ refers to the territory or fragment. So, „Tamsaling‟ mean the
land of Tamang tongue speaking people. Through the centuries, due to foreign invasions,
they moved to other parts of South Asia. Today, they inhabit practically the entire
mountainous regions of Nepal and also adjoining regions of India, Myanmar, Bhutan, and
Tibet. (Tamang, 2009)
In Nepal, Tamangs are predominately found in the districts of Sindhupalchowk,
Rasuwa, Kathmandu, Bhaktapur, Lalitpur, Dhading, Makwanpur, Nuwakot, Ramechhap,
Dolakha, Chitwan and Kavreplanchowk. A small number of Tamang who migrated from
Nepal can also be found in the hilly regions of India. Living mainly in the north and east of
the country, they constitute 5.6% of Nepal‟s population, which places their population at
1,280,000, slightly higher than the Newar. (Tamang, 2009)
It is land of various caste, tribe and ethnic groups. Each group has its own unique language
culture, social organization, myths, customs, and moral values and traditional so Nepal is also
known as a multilingual and multi religious country. It is the reality that all ethnic groups are
not attaining the same status of living. Some groups are far ahead socially, economically and
politically than other groups. There is intra as well as inter diversity in living condition and
income levels among different social groups. There are more than 60 ethnic castes throughout
the country. Among them Tamang is the fifth largest ethnic group of Nepal. (Lama, 2010)
Tamangs form one of the major Tibeto-Burman speaking communities in Nepal and
maintain a belief that they originally came from Tibet. No seems to have any idea how long
they have resided on the south slopes of the Himalayas. It is said that originally they were
collectively called “Bhote”, meaning Tibetan and that later on the term “Tamang” was
attached to them because they were horse traders. “Ta” in Tibetan means “horse” man means
2
“trader”. “Tamang” has remained and it is all the better because the term “Bhote” has come
to be a highly objectionable and derogatory term to most Nepalese. (Lama, 2010)
In the east the majority of Tamang settlements are found in the Bagmati Zone, just outside of
the hill surrounding Kathmandu valley and in the hilly regions of both Janakpur and Narayani
Zones. Some scattered settlements are found even as far east as west Bengal in the Darjeeling
area. In these distant and traditionally non Tamang areas they have been living close by
various other peoples such as Magars, Gurungs, Rais, Limbus, Brahmans, Chhetris and
Newars. (Tamang, 2009)
1.2 Statement of the Problem.
Nepal is a composition of vast ethnic groups. There are several aspects, which
illustrate the significance of these races, but we have to still fail to throw ample light on their
cultural transformation and social trends. Traditions, beliefs, morals, customs, religion,
economy, education and history have significant role in the national culture and national
building activities. In Lalitpur there are various ethnic groups among them; Tamang is the
oldest inhabitant with its own tradition and culture. From the ancient period they developed
their own customs, art, morals, beliefs, and socio- economic institutions. Taking this fact into
consideration the study attempts to document the social and economic conditions of Tamang
people.
Tamangs were the true sons of soil and nature; they have been exploited through generations
and centuries. Tamang never protested against all these exploitations due to their simple
nature. Gradually they went on facing the loss of their economy, society and culture. This
study aims to tracing the Tamang living style with major emphasis on finding out the socio-
economic conditions and changes. There are several cases in which the Tamang s have
changed their traditional ways of life and modified their life style. They have faced problems
in the new setting. The term socio-economic condition is used in a broad sense to study
family, marriage, economy, culture and festivals and closely related their aspects.
However, this study highly focuses on the following research question:
What is the social-economic and environmental condition of Tamang?
What kind of change there are in social-economic and environmental condition?
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1.3 Objective of Study
The main objective of the study area is to find out the social-economic and environmental
condition of Tamang people of Godawari Municipality-8 Burunchuli of Lalitpur district.
To find out a socio-economic condition of Tamang community of Godawari
Municipality-8 Burunchuli of Lalitpur district.
To identify measures for the improvement in their status
1.4 Significant of the Study.
Each and every society is changing day by day. Much has been written on rural
people and even more on ethnic groups of Nepal. About such type of changes many
researchers have paid proper attention and have carried out a lot of researchers from different
angles. Both national and international researchers on this ethnic group in many aspects have
conducted many research studies. But very little study was done in socio-economic
conditions of this ethnic group.
Thus the present study tries to provide a total description of socio-economic conditions and
causes of changes in both socio-economic and cultural aspects of Tamang of Godwari
Municipality ward no 8 Burunchuli of Lalitpur district.
The findings of the study will be helpful theoretically as a literature to the forthcoming
researchers and those who are interested to accumulate knowledge about this group and
would help them to preserve their culture. Moreover, research findings will be helpful to
policy and program makers to formulate most appropriate strategies for making the program
more effective and fruitful in different aspects such as development and welfare.
1.5 Limitation of the Study
This research proposal, though aims to find the Changing Social-Economic Status of
Tamangin Godhwari Municipality-8 Burunchuli, will have its shortcomings. The research
will be limited in the sample size which will be 50 respondents. This sample size may not be
adequate to represent the Tamang community in Burunchuli. The researcher has constraints
in time, budget and resources and hence, the researcher doesn’t promises for the absolute
accuracy of the research that will be conducted.
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1.6 Conceptual Frame work
The researcher will find some valuable results after conducting the research. Since, the
researcher will be focused on the changing trend of social and economic properties of the
Tamangs in the community at Burungchuli, this research will provide some key insights into
the determining factors of the change in the community. This research will also be based on
raw and first hand data collected within the community. This will be an important document
for other researchers to conduct further research
5
CHAPTER-II
LITERATURE REVIEW
In these chapter relevant books, journals, reports articles etc. have reviewed. This chapter is
divided into general review and specific review of literature.
2.1 Theoretical Review
This section is to review previous studies and research work of related topic based on
previously published materials by different scholars on the field of socio economic status of
Tamang.
Tamang are one of the indigenous inhabitants of Nepal. They have their own distinct culture,
language and religion. Their ancestral domain (land) is popularly known as Tamsaling.
'Tamsaling' means 'Tam' refers to the language spoken by Tamang people, 'sa' refers to the
land and 'ling' refers to the territory or fragment. So, 'Tamsaling' mean the land of Tamang
tongue-speaking people. Tamsaling extends from BuddiGandaki in the West to Dudhkoshi in
the East and from the Himalayan range in the North to Chure or Siwalik hills in the South.
(Lama, 2009)
National Population Census of 2001 has traced 1282304 populations of Tamang indigenous
peoples that comprise 5.6% of the total population of the country. Of this 70% of the Tamang
people are inhabited in the Tamsaling region whereas 30% are sparsely distributed in other
regions of the country. In Kavre district population of Tamang people is found 130261
according to the census of 2001. Of this 64063 are male and 66198 are female. (District
Demographic Profile of 2004)
Traditionally, Tamang are the followers of Buddhism. According to the 2001 census, 90.3%
of the Tamang people follow Buddhism that makes up 47.3% of the total in the country.
Hence, Tamang are the largest population who follow Buddhism in Nepal. Tamang people
have their own mother tongue i.e. Tamang. The census of 2001 has traced 92% of the
Tamang people speak in their own mother tongue. (Lama, 2010)
Tamang are rich in socio-cultural perspectives. They are the only indigenous nationalities
who are least affected by the process of Nepalization (I would instead prefer Khasization). As
a result of their success to maintain their distinct identity despite the state sponsored process
of Khasization they are highly marginalized and exploited by the state because of which
extensive poverty and illiteracy are found in large scale. (Bista, 1995)
6
The Tamangs are the ancient and original inhabitants of the mountains and plains of the
Himalayan regions of Nepal and India. Their ancient capital was Yambu modern day
Kathmandu. They have their own distinct culture, language and religion. Their ancestral
domain (land) is popularly known as Tamsaling. Tamsaling extends from Buddigandaki in
the West to Dudhkoshi in the East and from the Himalayan range in the North to Chure or
Siwalik hills in the South. „Tam‟ refers to the language spoken by Tamang people, „sa‟
refers to the land and „ling‟ refers to the territory or fragment. So, „Tamsaling‟ mean the
land of Tamangtonguespeaking people. Through the centuries, due to foreign invasions, they
moved to other parts of South Asia. Today, they inhabit practically the entire mountainous
regions of Nepal and also adjoining regions of India, Myanmar, Bhutan, and Tibet. (Lama,
2010)
In Nepal, Tamangs are predominately found in the districts of Sindhupalchowk, Rasuwa,
Kathmandu, Bhaktapur, Lalitpur, Dhading, Makwanpur, Nuwakot, Ramechhap, Dolakha,
Chitwan and Kavreplanchowk. A small number of Tamang who migrated from Nepal can
also be found in the hilly regions of India. Living mainly in the north and east of the country,
they constitute 5.6% of Nepal’s population, which places their population at 1,280,000,
slightly higher than the Newars.(CBS, Report,2011)
Tamang are rich in socio-cultural perspectives. They are the only indigenous nationalities
who are least affected by the process of Nepalization. As a result of their success to maintain
their distinct identity despite the state sponsored process of Nepalization they are highly
marginalized and exploited by the state. Extensive poverty and illiteracy are found in large
scale. They are very rich in their culture but their economic condition is worse. Even after the
restoration of Democracy in 1990, their economic status has not been changed. (Lama, 2010)
Many Tamang clans do not permit intermarriage with other ethnic groups, although some
clans do permit intermarriages with the Gurung, Magar, Kiats, and Sherpas. Their descent is
traced patrilineally. (Tamang, 2009)
The Tamanga are a very ancient tribe of Nepal and are the original people of
Yambu( kathmandu valley). Nepalese history states that the Enlightened Manjushree made an
ancient abode of Tamang in Yambu. The ancient Tamang song -
“GyanakaGyamsePhepkaziam" or "Appeared from China” says that the oldest tribe of
Yambu is Tamang. There are dense Tamang settlements around Yambu even today.
(Tamang,2009)
According to the version of the Dynasty of Nepal and Dr. Shetenkoko, Tamangs are the
oldest tribe of Nepal. Dr. Anatoly YakoblaveShetenko visited Nepal on an archaeological
7
study programme under an agreement between Nepal and USSR.He discovered that the tools,
weapons and artifacts that date back to the Stone Age (about 30,000 B.C.) at Budhanilkantha
were the same as those found in Govy of Mongolia, Asia, and America. Presently such
Mongolian artifacts dating back to the Stone Age are found in Yambu (Kathmandu,
Budhanilkantha) which prove that the Mongolians (Tamangs) came by way of Tibet and the
Himalayas to Nepal. It is evident that the Mongols were settled in Yambu from the north
more than 30,000 years ago. According to JanakLal Sharma, "those Mongols that came from
the north are today’sTamangs. (K.C., 2007)
Earlier Tamangs were known by various terminologies. Among these, „Murmi‟ is a popular
term. Hamilton in 1802, Hudson in 1847, and Macdonald in 1989 have used the term
„Murmi‟ for Tamang people. Some scholars are of the opinion that during the regime of King
Tribhuvan the then Prime Minister BhimShumsher had formally used the term „Tamang‟ for
the very first time under the request of SardarBahadurJungabir, who was also from the
Tamang nationality. In 13th century, King Boom Degon (1253-1280), who had ruled the
present Mustang region of Nepal, has scriptured the word „Tamang‟ in his genealogy. This is
the oldest written document ever found about the usage of the word „Tamang‟ that
exclusively refers to the Tamang nationality of Nepal. (Macdonald, Alexander 1975)
There still prevail differences about the origin of the word ‘Tamang’. A common belief is that
the word „Tamang‟ has been derived from a Tibetan word ‘Tamag’ which means ‘Ta’
referring to ‘horse’ and ‘Mag’ referring to ‘rider’. So Tamang are the „horse-riders or soldiers
riding on horse. It is believed that after the Nepal-Tibet War some of the horse-riding soldiers
of King TsrongTschongGampo permanently settled in the Himalayan Hills of Nepal who
were later recognized as the “Tamang” nationalities. But many scholars have opposed the
above perspective that the Tamangs are the descendants of the horse-riding soldiers of King
TsrongTschongGampo. A foreign scholar Alexander MacDonald is one among them.
According to him, Tamangs are the indigenous inhabitants of Nepal who were here before the
state formation. He disagrees that Tamangs are the horse-riding soldiers of King
TsrongTschongGampo who were left behind after the Nepal-Tibet War. He puts forward his
reasoning that there should be some mention of King Gampo in the genealogy of Tamang
nationality if it was so. But nothing has been found yet. (Macdonald, Alexander 1975)
In their language, the Tibetans call Tamang people “Rongpo” which means foreigners.
Obviously, it also justifies that Tamangs are the indigenous inhabitants of Nepal, not the
horse-riding soldiers of King TsrongSchongGampo. A young scholar AjitmanTamang
redefines the Tibetan perspective of the word Tamang. He is of the view that in Tibetan “Ta’’
8
means “entrance/gateway’’ and ‘‘Mang’’ means large public or common people. So, Tamang
in Tibetan means presence of large number of people at the entrance or boundary, which
signifies the settlement of Tamang people in the border of Tibet i.e. in Nepal. It is also
supported by the Tibetan usage of the word “Rongpo” to Tamang, which means the
foreigners, inhabited beyond the border of Tibet. Now it is obvious that the Tamangs are the
indigenous inhabitants of Nepal, not the descendants of the horse-riding soldiers of King
TsrongTschongGampo as Tamang themselves do not possess the characteristics of a horse
rider nor there a sign of their history directly associated with horses. Usage of the word
“Tamang” It is still in the root of the research from when the word “Tamang” has been in use
to refer to the Tamang nationality of Nepal. (Macdonald, Alexander 1975)
Tamang are one of the largest indigenous ethnic groups of Nepal. Tamang indigenous
peoples comprise 5.6% of the total population of the country. The census of 2001 has traced a
population of 1,282,304 Tamangs in Nepal, ranking the fifth position in the country and the
third among the indigenous nationalities. They are found mostly concentrated in the districts
of the central region such as Dhading, Rasuwa, Makwanpur, Nuwakot, Kavrepalanchok,
Sindhupalchok, Dolkha, Sindhuli and Ramechhap. Tamang are the largest population in all of
the aforementioned districts except in Ramechhap and Dolkha, where they are the second
largest. The other parts of the country from Mechi to Mahakali regions observe a sparse
distribution of the Tamang population. (Tamang, 2009)
Tamangs are a music loving people. Their favorite musical instrument is the Damphu
(tambourine). It is a small round drum where one side of the circular wood is covered by the
skin of a goat and is joined with thirty two small bamboo pencil-like pieces. (Lama, 2010)
Legend has it that in ancient times when the Tamangs moved from place to place in search of
food and shelter they lived by eating wild fruits, yams and the meat of wild animals. It was a
communal kind of life where they shared food in their temporary shelter. Once, the leader of
a group named Peng Dorjay went hunting with some of his men. The whole day passed
without any kill, and while heading back to their shelter, disheartened, Peng Dorjay's eyes fell
on a mountain goat grazing on a high, stony cliff. He moved forward cautiously, aimed his
arrow at the goat, and let it go from the bow. It flew at high speed and struck the body of the
goat in the right place, and the dead goat came rolling down the cliff. He skinned the animal
and let the skin dry on the open ground. When the skin was dry he created the small, round
drum called the damphu. He offered his first prayer of thanks giving to god by playing the
damphu. This small drum still exists in the same form to this day. Tamang songs are known
as Tamangselo. There are songs of humor and wit, philosophical thoughts, and of life's joys
9
and sorrows. TamangSelo has transcended the boundaries of linguistic, cultural and social
limits. All other Nepali communities have adopted Selo into their music. (Tamang, 2009)
2.2 Empirical Review
Various scholars and writers have been writing about Tamangs which help to
introduce their socio economic status and disseminate Tamang identities in home and abroad.
Holmberg studied about Myth, Ritual and Exchange among NepaleseTamang; which is based
on Tamang community of Tipling VDC of Dhading district. This book examines the ritual
life of a community of western Tamang in sociological and historical perspective and
compares Tamang culture with other cultures in the Hindu- Buddhist world. He focused
mainly on the followings. A comparison of household economic Organization across settings
emphasizing such variables as dependence on household and market means of production,
migration, land ownership and wealth. (Holmberg (1975-1977)
Dor Bahadur Bista studied about meaning of Tamang in his Myth, Ritual and
Exchange among Nepalese Tamang; the word Tamang apparently did not come into general
usage in Nepal until well into the twentieth century. According to him, fifty years ago, a
touring (visitor) government official required all the adult men of the village to affix their
thumbprints to a document affirming that they would no longer refer to themselves or be
referred to as "Lama" or "Bhote" but as "Tamang". This event corresponds roughly to a
proclamation on the central government issued in 1932 that made "Tamang" an official legal
category superseding "Bhote" and "Lama". His extent of the application of the term Tamang
prior to this time is unknown. ven though, this research has not detail mentioned about
culture. In case of marriage also, the study focuses on economic and age relationship rather
that the cultural viewpoint. In this regard, this research study is not relevant for this
dissertation. Gurung voices that Tamangs are mostly Buddhist with Mongoloid physique.
And the funerary ritual 'Ghewa' is coincided with Gurung ritual 'Pai' where as the respecter
term for Tamang is 'Lama'. It is because of the faith in Lamaistic Budhism. Tamangs are most
numerous in upper Trishuli valley and hills, east of Kathmandu valley. Tamangs are mainly
adapted to crop farming and also follow shifting cultivation. (Bista, 1987)
Muta Sing Lama has illustrated about the origin of Tamangs. According to him, Tamangs
have come to Nepal riding horse along with Shranchang Gompo. Later, they lived
permanently without returning back to Tibet. It clarifies about socio-economic status of
Tamangs in which they have followed the occupations like agriculture, animal farming, and
10
cottage industry and so on. But in the context of very VDC, cash crop (radish) production,
animal farming like cows buffaloes; goats etc have been supposed to be the main sources of
their income. Besides these Doka, Thunese, Namlo are the domestic productions.
(Lama,2010)
Tamang Samaj has published another book describing their social process on
celebration of various rities and rituals, feast and festival done in a traditional way. According
to him, the main priests (Guru) are Bombo, Lama and Tamba who perform cultural rites since
their birth to death. Especially in this area, Bompos look after the sick, Lamas perform
funeral rites and Tambas perform marriage and feeding (Tamang, Samaj 2010).
Rajani Shrestha has highlighted on Tamang costume and their settlement. It is said that they
usually like living densely together with own costumes in which women wear Syama,
Ghalek, Cholo,Shawl and Patuka and were garland made of coins, Dhungri,(Shrestha,1998)
PasuramTamang writes about Tamang dress and describes, Pote and bangle made of silver as
ornaments. On the other hand, male ones were thick woolen jacket (Bakkhu), Gado, black
cap, Bhoto, half coat and Patuka with knife on their waist. Also even the male ones wear big
ring made of brass or silver walking with bare foot is their specialty but some changes have
been noticed these days due to urbanization and industrialization. (Tamang, 2009)
Ajitman Tamang Lama has further published about Tamang song, which they used to
sing pure Tamang song on special festivals while gathering their relatives but the song has
been modernized these days which is sung with mixed Nepali language by which it is seen
that their own language is dominated these days. Thus the researcher came to a conclusion
that, some article, books, and magazines of Tamang have been published. None of the
researcher has been studied especially about Tamang community of Burunchuli. That's why
this study on very community has been done thinking that it makes some improvements for
the uplift and welfare of Tamangs to some extent. At the end, the researcher has hoped that
this small descriptive research work helps the people, NGO & INGO who are curious to
know more about them on their various aspects regarding socio-economic, socio-cultural,
education and political scenario that enhance to make comparative study on all these purpose
with the Tamang Community living in different parts of Nepal. (Tamang, 2010)
Ramesh Gautam has also contributed short descriptive cultural information about the Tamang
of Nepal. His work has focused the difference in Tamangs culture living in different
circumstances. He has shown the influence of ecological factor on the culture of Tamangs.
He has mentioned that the Tamangs of Palpa district speak Tamang language but new
11
generation doesn't speak Tamang language. They have forgotten their language due to lack of
practice. (Gautam 2010)
Madan K.Rimal studied Tamang in his book entitled “Nepalese societies" has dealt Tamangs
as pottery people. It is difficult to say whether they migrated as pottery people to Nepal from
India or they are an original group of Nepal. On the basis of arguments of different scholars,
we can say that Tamangs are the migrants from Tibet, who are living in the hill lands of
Nepal. (Rimal (2008)
2.3 Research Gap
Very less researchers have done research on the targeted research site. Hence, this
research may be one of the first research to be conducted on the Tamangs of Burunchuli. The
findings of the research might give some of the rare results that have not yet been addressed
by any other researchers at the research zone. The targeted research site is an ancient area
inhabited by the Tamangs and various generations have lived in the research area. Hence, the
final outcomes might be contradictory to the topic.
12
CHAPTER-III
RESEARCH METHODS
3.1 Rational of the Site Selection
The present research work has been conducted in Godawari Municipality-8,
Burunchuli of Lalitpur district. This Municipality is located in the Lalitpur Valley. Major
population occupied by Tamangs. This municipality has a large number of multicasts and
multiethnic migrants from the different region.
3.2 Research Design
This study has been based on descriptive as well as exploratory research design which
is considered as appropriate and the best for the analysis of this type of research study. It has
been adopted exploratory because it makes attempt to explore the process of the study site. It
assumed descriptive method too because it attempts to describe condition of the study site
and the socio-economic status of the Tamang community of the study area.
3.3 Nature and Source of Data
For the research, the researcher will take various kind of data. Various publications,
books, articles, journals, websites would be used to collect data. Primary data will be the core
backbone of this research. Further, data from various government sources, newspapers, and
statistics from CBS would also be used.
3.4 Universe, Sample Size and Sampling Procedure
The researcher will take the Tamangs in the community at Burunchuli-8 as the
universe of the study. A total of 50 respondents would be selected using various random
sampling methods. Furthermore, a key informant interview would also be addressed.
3.5 Data Collection Technique and Tools
3.5.1 Interview
To generate the primary data, the structured questionnaire, semi or unstructured
interviews and observation methods will be applied. Interviews like key informant interview
will be applied. Also, interview for the respondents will be conducted based on preset
questionnaires. The questionnaire will be both structured and unstructured type. Personal
information will be taken from structured questionnaire and qualitative information from
unstructured questionnaire.
13
3.5.2 Observation
The researcher will study the targeted study area and collect data based on various
observation techniques. To check the validity and maintain accuracy, the researcher will
crosscheck and cross-reference the generated data based on various observation strategy.
3.6 Method of Data Analysis
The researcher will conduct a field survey and collect data. Based on collected data, the
researcher will analyze the data through various statistical features. Graphical representation
of the data will add quality to the research. Since the researcher will apply both qualitative
and quantitative data collection approach, the data would be analyzed utilizing both narrative
(descriptive) and statistical representation.
References
Upadhaya, R. (2006). Tamang of Eastern Nepal: Cultural Changes.
Tamang, P. (2009). TamangJati (Tamang People). Royal Nepal Academy.
Lama, M. S. (2010). "TamsalingkaTamangJati". Kavre, Nepal: TamangGhedung.
Bista, D.B. (1987). People of Nepal (5th Ed.). Kathmandu, RatnaPustakBhandar
Gautam, R. (2010). Tribal Ethnography of Nepal. India: Vol. I, Delhi Book Faith. __(1994).
Tribal Ethnography of Nepal, Vol. 2, Book Faith India, Delhi
Hoffer, A. (1979). The Caste Hierarchy and the State in Nepal: A study of the MulukiAin of
1854, Innsbruck University: Sverlay Wagner.
Tamang, A. (2010).The Remnant Oral History of Tamang. Kathmandu, Nepal
TamangGhedung.
