Pandey, Rishikesh. production, planting maize, upland rice and other miscellaneous grains. The men also wear swords and carry bows and arrows. 1986. where he settled for a period of time. political, historical, natural common sense, family and marriage in reality, Anyone you share the following link with will be able to read this content: Sorry, a shareable link is not currently available for this article. The ghenba system has three key positions in Lo-manthang. This new phenomenon harms Lamaism and monastic life in Lo-manthang. This institution was the center of attraction in the past. Left Coast Press. Socially, the Loba are divided into three groups, one of which contains those of royal heritage. The new year is celebrated three times, as each harvest is seen as a different year (on November the 1st, December the 1st and January). Nepali, Gopal Singh. Indigenous institutions as adaptive measures to environmental dynamics: an ethnographic study of Loba Community of Upper Mustang, Nepal, https://doi.org/10.1186/s41257-023-00084-1, International Journal of Anthropology and Ethnology, https://censusnepal.cbs.gov.np/Home/Details?tpid=2&dcid=27a1b4d1-9a2a-4205-96be-1c540c24f193, https://doi.org/10.1111/j.1548-1409.2011.01092.x, https://doi.org/10.1086/soutjanth.27.1.3629185, https://doi.org/10.1186/s41257-020-00039-w, https://doi.org/10.1146/annurev.an.24.100195.000523, https://doi.org/10.1016/j.apgeog.2015.09.008, https://soscbaha.org/ebook/conference-proceedings-2016/, https://doi.org/10.1007/s10113-010-0174-9, https://doi.org/10.1080/17565529.2014.951018, http://creativecommons.org/licenses/by/4.0/. International Journal of Anthropology and Ethnology 5 (1): 1. https://doi.org/10.1186/s41257-020-00039-w. Knrzer, Karl-Heinz. Weaving process more complicated, in keeping the national characteristics on the basis of the dress nice. Uprety, Laya Prasad. The province used to be an independent kingdom within Nepal until 2008 when Nepal itself became a republic and the Mustang king lost his title. Lamas also play a leading role during disasters and support people in coping. Because of The essence of religious value with ritual tie-up (Chhetri 2008) and equity among the beneficiaries of the institution (Uprety 2005) are also observed among the Loba of Lo-manthang in their irrigation management, which can be added to the list of design principles for this study that facilitate the local community for enhancing the adaptive capacity of individuals, households, and community. The social and cultural hierarchy of the Lo Kingdom is significantly different from the caste and ethnicity system of Nepal. In the past, they were obliged to perform all sorts of work, cooking, cleaning, collecting dung or fuel wood, and fetching water for the monastery and the palace. Because of the support of the Lo King, it became possible for the Nepal Government that the Khampa rebellion was disarmed in 1974. The autonomous institutions of Loba have been playing a crucial role in framing compulsory obligations, ensuring access to and control over valuable local resources through a system of reme ghapkin, a democratic system of turn, which is based on community rules. Ghenchen household is a split from the dhongba, often recognized as parents household. They need to pay a little higher amount to the community for that. The dhongba households, however, still have certain community obligations such as maintaining Gomba (monastery); support in rituals with food, labor, materials, and fuel; organizing important community festivals/rituals like Yartung, Tenchi Chiram (Tiji); and looking after their entire family members, including the parents and brother and sisters until they become adults. 2012. One tradition says that the eldest son will inherit the family's property. Their leadership is selected from each household of the Phalwa (Gurung) community on the basis of turn system. The farm laborers come from the western part of Baglung, Rukum and Rolpa districts of Nepal. They inhabit the Mustang and Dolpa districts in the northern part of the region (Dhawalagiri Zone), close to the Nepal-China border.. People Group Location: Omid. The Loba King is believed to be the incarnation of Manjushree, the God of knowledge, in the form of the Goddess Saraswati. PLoS ONE 7 (5): e36741. Gomba had been playing a role and supportive in controlling the Loba population through promoting celibacy by Lama and Anis, which was obligatory to each family that a second child be the Lama or Anis. A picture from their classroom Life and livelihoods in the Forbidden Kingdom, the Trans-Himalaya. One wondered whether Greek and Roman architecture might not have been inspired by these cliffs and columns. In Susan A. Crate & M. Nuttall (Eds. Gombas were supported by local dhongbas, who were mobilizing local resources. Cambridge University Press. Nevertheless, Loba people are struggling to cope with and adapt to such geo-environmental changes through the adoption of various strategies such as: alteration of crop calendar, improved drainage management and erosion control, increased irrigation and regulated use of water, change in livestock types, herd sizes, and feeding practices, as well as the practice of agro-forestry: grass seedling, fodder, and timber trees plantation (Pandey 2019). The Luba are savanna and forest dwellers who practice hunting, food gathering, and agriculture (cassava, corn [maize]), keep small livestock, and live in villages of a single street, with rectangular thatched-roof huts along either side.