The word Sherpa in English means ‘easterner’ ie. those that have come from the eastern part of Kham in East Tibet. The first Tibetan came to the Khumbu some 600 years ago by way of the Tashi Labtse pass then others by way of the Nangpa La. The first immigrants came looking for ‘beyul’ a sanctuary from the troubled outside world.

The Sherpas are mainly Tibetan Buddhists of the oldest Nyingmapa sect. The founder of Tibetan Buddhism being Guru Rinpoche, around 1240. The name ‘Khumbu’ comes from Khumbila Tetsan Gelbu, the guardian deity of the Khumbu. The first peak trekkers see, directly in front of them, when entering the Sagarmatha (Everest) National Park at Joselle is Mt Khumbila, it is a holy mountain and the home of the god who looks after the Sherpa people.

With the coming of settlers Gombas (Tibetan Buddhist Temples/monasteries) where built. One of the earliest being at Phortse founded by Rigzin Chokj Gyaltsen who it is said had several students, monks (tawas). It is further understood that two Gombas where built at Phortse both being destroyed by fire and avalanche the last some 200 years ago. One can appreciate why the Gomba built in 1996 is so special.

Four main clans originally came from Kham, they were the Timi, Thakdopa, Chawa and Lama. Each clan gave rise to several brother clans and continuous migration has brought many new clans into the area. In Phortse there are six clans; Paldorche, the largest, Sarwa, Phenakpa, Sherai, Nhechunga and Dokpa Poranga.

Sherpa language – The Sherpa language originates from the old Tibet religious books. It is spoken, but not written. In the primary school Nepali is taught and must be spoken, but in the secondary school at Khumjung the children speak in Sherpa. English is also taught at both levels.

Occupation – Before 1954 Sherpas traded with Tibetans in salt and wool. Although Tibetans still come over the boarder with their salt, sides of dried sheep/goat, carpets and cheap goods from China there is little in the way of a two way trade. Most of the men folk are employed as Sirdars (mountain guides) and trek Sherpas during the trekking periods of Spring and Autumn. But only the lucky ones do more than one or two treks during those periods. During the other months the family tend to their small holdings and yak herding. Over recent years more lodges have grown up and run by the Sherpani whilst the men are away on trek.

Sherpa food – Potatoes, buckwheat and barley is the main food limited to the individual plots of land. On a Saturday other food is purchased at the market in Namche. Here meat can be purchased, if the family can afford it, tsampa from Tibet and some Nepali food such as rice is also purchased. The eating of daal-bhaat and ‘sherpa stew’ is very much liked. Sherpa men folk do love their home made chang (rice wine) and tea, made with powdered milk, is drunk by the flask full. On special occasions Tibetan tea is drunk, with salt and nak butter/milk. It is customary to place a small piece of butter on the lip of the cup or glass and before drinking a gesture made to the Gods, three times.

Houses – Houses are now dry stone built, with half split wooden logs with galvanised covered roofs. Some of the older dwellings still have matting covered roofs with slates and some held together with rocks to keep the covering in place. Since the introduction of chimneys glass windows have replaced the fancy wooden carved framework. The design of the chapel (Iha-khang) was brought from Tibet. In every home it serves as a reminder of spiritual life. The animals, yaks, occupy the ground floor, the family the first floor. Now days the newer or converted houses have a petitioned off area for cooking, which tends to make other parts of the house cooler. The toilets are simple with leaves.

Sherpa dress – Traditional Sherpa clothing is similar to that of Tibetans. The basic garment of the Sherpas, the chuba, originated in the colder climate of Tibet. It is a long warm ankle length robe that is bound around the waist by a sash. Unrolled sleeves extend beyond the finger tips. Under the chuba the men wear a shirt with a stiff high collar (todung). The older type of male head wear, as part of the Sherpa national dress, is going out and the ‘Stetson’ type hat, preferably white, together with leather boots is taking its place.

The ladies on the other hand wear a sleeve/sleeveless chuba called a ungi. Over it they wear striped woollen aprons. The corners of the front multi coloured aprons (mhatil) worn on festive occasions are often decorated with brocade patches. Over festive cloths, women will wear a long coat (ungi tangtza) with panels of wool and brocade. A newer festive hat is the tsering kingab, a high crowned brocade hat with four fur-lined flaps that is worn by both men and women.

In the old times, both men and women wore long hair braided and wound around their head as the Tibetan traders do to this day. Older men often wore a long sash wound around their head called a ‘tho’. The se-zha is a flat hat worn by men on festive occasions. The wa-zha is a warm, cloth and fur hat worn by traders and yak herders.

Jewellery - Sherpas purchase jewellery as an investment and often select it for its auspicious properties. Three main stones are used, coral, turquoise and dzi. Wearing these stones , usually as necklaces, brings good luck and is especially good for one’s health. Jewellery unique to the Sherpas are the ‘flowers of gold’ (sergi mendog), worn over women’s ears, and the necklace of gold plates (sergi tiktik). These are worn at festivals and now rarely seen.

Sherpas Festivals – The Tibetan New Year (Lhosar) and the one followed by the Sherpa people is divided into two, Sonam Lhosar and Gyalu Lhosar. Sonam Lhopsar is celebrated in the 12th Tibetan month by people who farm. Gyalu Lhosar is observed by religious, business and official people in the first month, usually February.

On the 8th day of each month Sherpas commemorate Senge Mella, the Buddha of medicine. On the 10th day is Tse Chu, when Guru Rinpoche returns to earth. The 15th is when Opame, the Buddha of infinite light, visits. The 30th day of each month is Lord Buddh’s auspicious day. There are also other special days for the Sherpas eg. Saga Dawa on the 15th day of the fourth month commemorates the Buddha’s enlightenment. In each village, pujahs are held twice a year in Spring and Autumn.

The Dumje festival is celebrated from 7th to the 13th day of the fifth month. The 10th day celebrates the anniversary of Guru Rinpoche’s birth on the lotus flower. Lama Sangwa Dorgje first started Dumje in Pangboche about 360 years ago. It serves as a religious and community duty to help bring the villagers together. Each family has its turn to provide the festival for the village, which is quite costly for that family. The Phortse people have always gone to the village of Pangboche, but now that the community has its own Gomba one day perhaps they may celebrate Dumje in their own village.

Sherpa Weddings – The stages of a Sherpa wedding are; Sodene, the engagement; Demchang, the establishment of a proper agreement; Tichang, to set the year and month of the final ceremony; Pechang, to set the date, and Zendi, the final ceremony where the women comes to live with the man.

For the Sodene, the local village lama is called to the man’s house to perform a pujah, Serkjem (prayers). The man’s relations come for food then go to the women’s house. Chang (rice wine), specially made for the occasion, is also taken to the womens’s house. If the women and her parents agree, then anytime from one month to two years later, a special day is set to call the ngagpa, the village Lame, for the Lhapsang pujah which is performed for the Zendi ceremony.

The Zendi begins with the Lhapsang pujah, which starts at the man’s house where the family gives tso (special cones of cooked rice) and display the kolwa (a flag representing the wheel of life). All of his relatives are called to drink and eat. Then they move to the bride’s house, taking more special chang. Whilst giving the chang they pray to Guru Rinpoche and present khatags (white ceremonial scarves) to the bride’s family.

The bride’s family give the bride presents and property, which is her official inheritance from them. Girls carry the presents in procession to the groom’s house. On the way the groom’s family meet the procession at certain locations to welcome the new couple and present chang and khatags. This happens again at the house of the groom. Then a man from each family will respectfully introduce the families and for good luck, praise the house. A speech, mola, has been written by the lamas for the occasion and read by an experienced person.

Then the singing and dancing, Sherpa dance, begins. The girls carrying the presents, karme, go with the couple and their close relations to have parties in the homes of the groom’s relations and friends. In between parties, neighbours and relatives bring scarves, chang and money to the couple. On either the fifth or seventh day the couple return to the house of the bride (karma-Lo) for a ceremony to give good luck at her parent’s home.

A Sherpa child is usually named after the day of the week it is born, i.e. on a Monday - Dawa or say Friday - Pasang. The middle name denotes the sex of the child.The clan name is not usually used.

Funerals – As soon as the person dies, a Lama is called to perform the phowa. The Lama doing the phowa must join his energy with that of the deceased to try to bring about good, positive energy for the spirit – mind. The Lama uses prayers and pulling the dead person’s hair so that the spirit leaves via the head. There are many different customs, but, usually, the body is kept for three days then taken to the cremation site. After being washed, the body is cremated as an offering to the gods.

When a child less than eight years old dies, a special funeral called Len-chang torma is performed. Tormas, offerings made of tsampa, are changed at each repetition of the prayers, about every hour. The funeral lasts three to four days, but sometimes as many as fifteen.