Limbu Folk Culture related to Food Habits

Limbu Folk Culture related to Food Habits

(With special reference to Limbu Folklore)

Amar Tumyahang [Ambar Jang Limbu]

Lecturer, English Department,

Sanothimi Education Campus

Tribhuvan University

Abstract

Limbu is an ethnic community in sense 'a nation' which belongs to their motherland Yakthung Laje 'Limbuwan'. In modern history, it is politically divided into Nepal and India vividly. The Limbus have been owned their own world-view philosophy, political system, economic system, socio-cultural Morales and traits, customs, rites and rituals. Indeed, Limbus had been observing various folk practices and cultural traits for immemorial time spans. Among those various Limbu folk practices, this paper deals about the 'Limbu Folk Culture related to Food Habits with special reference to Limbu Folklore'. Herein, it is dealt that Limbu folklore, influence on Limbu folk foods, Limbus' ever first and prime folk foods, Limbu food patterns, Limbu cultural folk food items, and divisions of Limbu folk foods in accordance its function and characteristics. It also reveals the special message of Limbu folk foods following real life practices, sets glimpses on impact of global climate change and possibility of Limbu folk food security, in brief. Here, this paper is tried to present from a bit the view point of folklore. Some referential dada and situations are presented as incline to Nepal because of situational convention.

Geographic Overview of Limbuwan

In Mundhum, it recites that Yakthung laje is surrounded by Saya Muden [Chine-Tibet] to the north, Temen Walang [mundhumi name of Bharat Barsa] to the south, Sumroti Umroti [Brahmputra] to the east and thosu Warumna Parumna [from Arun and Barun] onu yosu Paramawa Kakamawa [to Koshi] to the west.

The geography of Limbuwan, the early days area which was extended from western border of Arun River to the eastern border of Brahmaputra river, and greater Himalayas in the north to the Plain areas of the northern India; are now mainly confined nine districts of Eastern Nepal, namely Terhathum, Dhankuta, Sankhuwasabha, Sunsari and Morang (Koshi Zone), Taplejung, Panthar, Ilam and Jhapa (Mechi Zone), Darjeeling and Jalpaiguri districts of West Bengal, all the four districts of Sikkim, all other seven North Eastern states of India, Bhutan, Myanmar, Hong Kong, Brunei and UK (Kainla 2011, Subba 2005, Sanggraula 2067, Bista 2000/1967). In present days, the geography Limbuwan is politically divided into two countries viz, Nepal and India.

The Limbus

There are 126 caste/ethnic groups reported in the census 2011 in Nepal, which comprise more than 59 indigenous ethnic communities, of which the Limbus is one. And also the Limbus is known as one of the principal tribes of Mongoloid Kirat origin in Nepal. The etymological study shows that the term 'Limbu' was derived from Limbu word 'Li pang' or 'Li-bang' that combines two morphemes -liù which means 'bow' and p«N which is equivalent to 'to carry' [in Limbu /p/ changes into /b/ after the vowel sounds]. In course of time, 'Li-pang' or 'Li-bang', that is 'bow-carrier', has altered into 'Limbu'. The Limbus calls themselves as 'Yakthumbas', a Limbu term that combines again two morphemes -j«k which means 'fort' and TUmbA which means 'brave' (Edingo, 2001). So, the Limbus, in their own term, is known 'Yakthumbas' (brave-warriors). Generally, it is believed that 'Limbu' term is prescribed by other tribes especially by Gorkhali representative, in the unification period of Nepal.

Limbu Folklore

As Sims and Stephens, many people understood folklore as "(it) is a way of understanding people and the wide-ranging creative ways we express who we are and what we value and believe" (2005: xi). We, knowingly or unknowingly, participating in varieties of ways to express our beliefs, values and traditions looking at works of arts, listening to jokes and stories and tasting varieties foods in our respective societies. So, folklore comprises 'folk' [people from a particular country or region, or who have a particular way of life] and 'lore' [knowledge and information related to a particular subject, especially when this is not written down; stories and traditions of a particular group of people (Hornby, 2005: 911)] folklore is more than our historical behaviors; it is to say "alive, developing and changing in our lifetime." In this line Barre Toelken says about folklore (cited by Sims and Stephens): "the process of folklore is a combination of both changing ("dynamic") and static ("conservative") elements that connect with a group's past and present in ways evolve and change through sharing, communication and performance."

Concerning to Limbu folklore, Subba says "Limbus are rich in their distinctive folklore and because of their distinctive folklore they have their own identity among ethnic and racial diverse groups of peoples in Nepal" (1995: 48). Subba defines, "Limboo Folklore is understood as all kinds of oral on oral artistic expression including common transmitted tradition, myths, festivals, customs, songs, dances and stories etc." Subba defines it as "The various factors that played " and he further adds, "The various factors that played crucial roles to preserve their folklore include the right of leading life in their own ways and following own customs, traditions and religious practices guaranteed to some extent by their suzerains from time to time…" (1999: 203).

About the contents of the folklore, provided by Alan Dundes as cited by Sims and Stephens (2005: 9) is interesting, let's see it: 

Folklore includes myths, legends, folktales, jokes, proverbs, riddles, chants, charms, blessings, curses, oaths, insults, retorts, taunts [mock], teases, toasts [salute], tongue-twisters, and greeting and leave-taking formulas (e.g., See you later, alligator). It also includes folk costume, folk dance, folk drama (and mime), folk art, folk belief (or superstition), folk medicine, folk instrumental music (e.g., fiddle tunes), folksongs (e.g., lullabies, ballads), folk speech (e.g., slang), folk similes (e.g., blind as a bat), folk metaphors (e.g., to paint the town red), and names (e.g., nicknames and place names). Folk poetry ranges from oral epics to autograph-book verse, epitaphs [inscriptions], latrinalia (writings on the walls of public bathrooms), limericks, ball-bouncing rhymes, jump-rope rhymes, finger and toe rhymes, dandling rhymes (to bounce children on the knee), countingout rhymes (to determine who will be “it” in games), and nursery rhymes. The list of folklore forms also contains games; gestures; symbols; prayers (e.g., graces); practical jokes; folk etymologies; food recipes; quilt and embroidery designs; house, barn, and fence types; street vendor’s cries; and even the traditional conventional sounds used to summon animals or give them commands. There are such minor forms as mnemonic [reminder] devices (e.g, the name “Roy G. Biv” to remember the colors of the spectrum in order), envelope sealers (e.g., “SWAK”—Sealed With A Kiss), and the traditional comments made after body emissions (e.g., after burps or sneezes). There are such major forms as festivals and special day (or holiday) customs (e.g., Christmas, Halloween, and birthday). Following to Dundes, such type of many more areas found in Limbu society, too, as Limbu folklore contents.

From the angle of genres, folklore can be catagorized into three groups i.e. (i) Verbal folklore, (ii) Materail folklore and (iii) Customary lore. Various verbal expression skills and arts in Limbu society i.e. folksongs like, palam, hakparya, khyali, hamlakwa, nuwa:pma; myths related to mundhus, folktales, proverbs, riddles, khepa:n, jokes etc. come under verbal folklore. Tangible type of all materials which can be touched, seen, eaten or lived in, i.e. architecture, house, foods, clothes, ornaments, etc. are the material folklore of limbu society. The certain rituals which Limbu society follows are known as customary lore i.e. sappokchomen [worship of the womb carried out for the maintenance of good health of the pregnant woman and for her safe delivery], yangdang phongma [naming ceremony], phaje chokma [death rites] etc. 

Influences on Limbu Folk Foods

The influencing factors on foods, basically, are geography, history, culture, religion, environmental factors etc. Limbu foods are not out of these implications. Especially, Limbus had been dwelled in hilly region, then Himalaya and plain region in some extent. So, their food sources are mainly based in hill climatic cereals or grains, vegetable, fruits etc.

Referring to history, Conquests and Empires like the Achaemenid Empire (Persians; 612 BCE - 331 BCE), Minoans (Mediterranean peoples' civilization; ? - 1625 BCE), Myceneans (Greek Peloponnesus, Crete, Sicily, Troy; 1500 BCE - 1100 BCE), Roman Empire (Rome, Tunisia, Levant, Europe, England; ? - 284), Mongol Empire (Middle East, Central Asia, China, Eastern Europe; 1206 CE - 1405 CE) from the east, and Mayan Empire (Yucatan to Guatemala; 350 BCE - 1200 CE), Incas (Peru and bordering regions; 1300 CE - 1533 CE), Aztecs (Mexico to Guatemala; 1345 CE - 1519 CE) from the west, helped to transform, introduce and establish their native foods in the respective places.

The conquerors and rullers i.e. Chinese dynasties (Shang, Chou, Ch'in, Han, Sung, Ming and Ch'ing; 1800BCE-1280CE), the Macedonian military leader Alexander the Great (331 BCE), Eastern Roman Emperor Diocletian (295 CE), Mongol Emperor Genghis Khan (1162-1227 CE), Mughal Emperor Barbur etc. also played historical role to develop, transfer, introduce, establish the foods  in invaded states which they ate.

In the case of Limbu foods, after conquest of Prithivi Nayan Shah to Limbuwan, played a defensive role to shape the food habits of Limbu people. One sever example was that Limbu people were banned to offer karangpit [the heifer] to their god Pochchama, and then beef was omitted from their meat varieties. When the Limbu people got contact with English people, this relation also brought changes in their foods, food habits and dietary system.

Citing to McWilliams, we can say and also appreciate these statements, "You eat what you are" and "You are what you eat" (2005: 23). The first statement reminds us the appreciation of some of the cultural factors that shape our food choices and preferences. The second statement suggests us the pragmatic way of physical outcome to lifetime of eating concerning to nutrition. Customary beliefs, social form, and material traits of Limbus are the characteristics of Limbu culture. Place where they got birth, housing, language, lifestyle, the arts, literatures, architecture, immigration, etc are the areal dimensions of Limbu culture which shaped the Limbu foods, Limbu food habits and dietary systems.

Another important influencing factor on food is the religion followed by the respective groups of people in the world. When we observe the world's food traits, it is found that the food practices and recipes are directly influenced by Hinduism, Buddhism,  Confucianism and Taoism, Shintoism, Judaism, Christianity, Islam (Muslim). Same way, there is gentle influence of Kirat (Yuma) religion on Limbu foods, and food practices.

Limbus' ever First and Prime Folk Foods

What was the ever first food of human being? Then what was the ever first food of Limbus? It is an interesting query to us. Anyway, evidence of shellfish (sea creatures that live in shells and are eaten as food, or one of these creatures: Lobsters, crabs, prawns and oysters) being used as human food as far back as 127,000 years ago has been found in southern Africa. Some early cave paintings indicate that hunting was another way of acquiring food (McWilliams, 2005: 6). Another finding is that around 12,000 BCE, people in Upper Egypt and Nubia were using grind-stones to make flour from wild grass. Wild emmer (wheat) was harvested by 10,000 BCE in Palestine, einkorn (a type of wheat) was eaten in Syria by 9000 BCE, goats and pigs were domesticated before 7000 BCE as source of meat from Anatolia, southern Turkey to Pakistan and around same time, it was begun to use fermented beverage in China. Such food time line continued that around 5000 BCE, wet rice farming was carried on in eastern China; maize was being cultivated in Mexico, and Millet began to be cultivated in Korea about by 3000 BCE. Potatoes traded from South America to Europe, Africa, and India. This way developed human foods and transformed from one place to next.

But what is about the Limbu foods? There is no any time line found, but we can search in Mundhum reciting words and myths by Limbus, which do help us to estimate about Limbu food and its tentative time line. In Limbu Mundhum—holy Kirat-Limbu scripture based on oral tradition—describes the sangghamma lingghamma and takmaru, types of daddy grown in dry field. It is known that wet rice farming began around 5000 BCE in China, but the sangghamma lingghamma and takmaru like paddies farming and grown time goes far back 5000 BCE. Phedangma, Samba, Yeba/Yema etc. use holy unbroken rice, tumdumseri—got from sangghamma lingghamma and takmaru, to worship Gods and Goddesses. The word 'tumdumseri' comprises tum-tum-seri, which meant the food stuff that is 'earliest-earlier-powerful as lightning which could save from each and every evil and demonic powers and diseases.' And, it is also a rite that Limbu priests annually offer rice and beer made from just ripened sangghamma rice and parama [one type millet farming in new piece of land cleared by lighting fire] in phungsok to their spiritual Kuru [Guru].

Another amazing fact about the rice is that Limbu priests like Phedangma, always refers Ha:kwa—porridge like liquidly food made from rice, for sick persons. From various researches, it is found that the health benefits of rice include its ability to provide fast and instant energy, regulate and improve bowel movements, stabilize blood sugar levels, and slow down the aging process, while also providing an essential source of vitamin B1 to the human body. Its other benefits include its ability to boost skin health, increase the metabolism, aid in digestion, reduce high blood pressure, help weight loss efforts, improve the immune system and provide protection against dysentery, cancer, and heart disease.

Rice is an integral part of many cultures folklore. There are many myths of rice. In Myanmar, the Kachins were sent forth from the center of the Earth with rice seeds and were directed to a country where life would be perfect and rice would grow well. In China, rice is the gift of animals. Legend says after a disastrous flooding all plants had been destroyed and no food was available. One day a dog ran through the fields to the people with rice seeds hanging from its tail. The people planted the seeds, rice grew and hunger disappeared. According to Limbu myth, paddy seed was brought by sparrow bird [named in Limbu as 'makchere pu'] and provided to Limbus. For the sake of bird's contribution, Limbus promised not to be chased when rice ripened and the new generations of bird consumed it. So, to protect the rice from birds, Limbus formed a circle holding their hands to hands to each other around the pile of rice, and in a time being it developed as yalang and bird chasing word ha… ha… ha… as palam song. Such of all these stories and many others have rice as their foundation and for generations people have believed these lores of Rice.

Sagi—stinging nettle—the first plant according to mundhum, believed as first plant and vegetable in Limbu foods. Each and every worshiping process of any God and Goddess, Tetla Lajam [leaves] of banana had been used to set the altar and laik /la:ik/ [hyssop used to sprinkle holy water during worship] to offer the Wadumbakwa [holy water]. So, banana might be the first and foremost Limbu fruit. Mushrooms, eggs, etc were the other foods of Limbus which were the foods originated in the Eastern Hemisphere.

About Limbu drinks and beverage, Subba mentioned that "the Limboos/Kiratas might have learned the technique of wine making while they were in Persia around 3,000 BC." (1999: 159). In the Human creation Mundhum, Yambhami Porokmi Mang—creator God sprayed THI to his idol of human, and only then that human idol became real human being. According to Allen and Albala, the oldest known recipe for beer, written in a Sumerian hymen around 2800 B. C. (2007: 47). It is also found that ancient Chinese people began to ferment beverage around 7000 BCE and Limbus also learnt the skill to ferment foods as bear around that time.

Limbu Folk Food Patterns

Limbus generally take two principle meals a day, and two light meals as breakfast and Tiffin. Breakfast: In the morning around 7-8 A.M., before starting for work, they take breakfast of fried rice cooked in the previous evening or maize popcorn or M:anda [coarse soup of millet flour], Ha:kwa [rice porridge] or  bread.

Launch: Around 10 o'clock, Limbu people take heavy meal as launch before participating in day works. The launch consist rice or maize meal with curry and verities of pickles. 

Snacks or Tiffin: Limbu folks take snacks or Tiffin around 1 o'clock noon. It generally consist popcorn or bread or sweet potatoes or sambok—a kind of dish made of rice boiled in soup and spice (Kainla, 2059: 477) and THI [bear].

Dinner: Same as in launch, Limbus people take dinner of meal with curry and pickles.

Limbu Cultural Folk Food Items

Bring to light the attachment between folk and their foods, Anderson (2005: 124) citing to Chinese social thinker Mengzi's words such as "I love to eat fish, and I also love to eat bear’ paws, but if I can’t have both, I will leave the fish and take the bears’ paws. I love life, and I love doing right; but if I can’t have both, I will give up life to do what’s right..."

Here’s a basket of grain and a plate of soup. Getting them means life, lacking those means death. But if you offer them with a harsh insulting voice, even a traveler won’t accept them, and if you step on them, even a starving beggar won’t accept them. Here is a salary of ten thousand, but offered without concern for the right. What is that ten thousand to me?"

This excerpt makes known that the relation of folk people and their classical food is unveiling unique in nature and unstipulated. The same prospect is applied in the case of Limbu people and their traditional food stuffs. The Limbus mainly consumes Nepali staple food i.e. dal (lentils), bhat (usually rice but sometimes another grains) and tarkari (curry) (Edwards, 2008). They are also obsessing various indigenous foods for generations. Such foods, consumed by Limbus, can be divided into stale [hard] starchy [carbohydrate] food, curry, pickles and beverages, etc. These food varieties are as below.

(a) Stale Starchy Food Items: Papanda, lungghakcha, sigolya and penagolya, kharen and manda are the food varieties which categorically listed under this type of foods.

i.      Papanda [p«p«ndA]: It is a variety of mangdak khedhum (millet flour). Papanda is usually consumed as snacks. It is pleasure to eat by munching.

        It's ingredients are millet flour, water and leaves of sahara (a type of grass with long and glossy leaves) or turmeric. In its pre-cooking phase, we make dough of millet flour, shape it in size about 12 cm long, 8 cm breath and 2 cm with the help of palm. Wrap it with the leaves of sahara or turmeric and bore in the fireplace, put into it there, cover it with hot ash and fire coals, leave it for about 20 to 30 minutes. Scrape it's any side and conform it is cooked properly or not. If it is cooked then you can have it with local achar (pickle) or soup. It is full of iron element, so it is better to eat for good health.

ii.     Lungghakcha [luNghAkcA]: It is a food variety of green-corn. Its name reveals own-self its type i.e. lung "stone", kaklikpa "round in shape" and kuja "edible thing" or edible thing shaped like grinder stone. It is made from fresh green-corn-cub a grain which is sweet in flavor. The fresh green corn-cub is sucked and grains removed from com and grinded it in grinding stone mixing necessary water amount which make ease to grind it. The grinded corn dough needs to shape like pickle grinder stone and wrap with large green sucks of same corn. The wrapped lungghakcha pieces put into a pot add water and boil them in oven. When it is cooked, then it can be served as lunch or dinner or snack, too.

iii.    Sigolya [sigolyA] and penagolya [pEnAgolyA]: Sigolya is made up of wheat of barley flour and penagolya is of millet flour. Using the dough of flour, it is prepared bigger marble like round pieces or middle finger shaped sticks. It is cooked placing on boiling rice or soup pot. It is served as snaks or lunch with curry or pickle.

iv.    Kharen [kh«rEN]: Baked bread is called Kharen by Limbu people. The bread is named following the type of grain flour i.e. pena khareng the bread of millet flour; ma:khi kharen, the bread of corn flour; kyabo kharen, the bread of buckwheat flour; si kahreng, the barely or wheat flour, etc. The Limbus bakes the khareng in karai or fire furnace. They usually consume it as breakfast or snacks with curry or pickles.

v.     Pabar [pab«r]: Pabar is generally made to offer the God and Goddess when people worship them. However, it is eaten as snacks, too. To make it, first of all, rice is rinsed and wet it, then grind in grind stone or mill in wooden mortar. It is cooked using ghee on pan with its dough.

vi.    Manda[mAùndA]: The Limbu people prepare soup of millet flour which is called manda. Such grain soup is served especially in the winter season as breakfast or snacks. By tempering spices, tungdungge nudhi (jimmu or a sort of green grass like ingredients), garlic etc. in ghee and made it more delicious. 

vii.   Hakwa [hAùkwa]: Rice is used to make hakwa. Especially, hakwa is sued to serve the patients in Limbu society. It is also some time used as snacks in the winter season. As manda, by tempering spices, tungdungge nudhi (jimmu or a sort of green grass like ingredients), garlic etc. in ghee and made it more delicious.

(b) Curry Items: Chembigi:k, yangben, sargyangma, wamyuk, kasaksakpa, na:manaba phaksa, sagisumbak are the curry items

i.      Chembigi:k [cEmbighik]: Chembigi:k is a unique Limbu ethnic curry item. It is named as chembigi:k or kinima by the Limbues in their language respectively. Literally chembigi:k is king of curry dish prepared from fermented soybean. It is called imbringgi:k or kinima as well.

To make it, at first, soybean is boiled to cook it and beaten it as hot as possible in okhal [a wooden device sumdang  set with half hollow big tree trunk and kyang (pole). When it is beaten, its seed should divide into two half, not more than that. In next step, we sealed the basket by leaves of lungdhoyu, a type of husked leafy plant; or leaves of banana. Then, put into the boiled and beaten soybean into the sealed or covered basket, a hot coal put into the center part of the dump, top slightly with ash powder, cover with leaves and wrapped by clothes and leave it in hot place or beside the fire place. It will be ready in one night in warmer season and in two nights in winter seasons. The fermented chembigi:k can be consume as it is or after drying it in sun mixing with some corn flour. It is usually sued as kinima sumbak or soup curry or dry-fry curry, and as pickle, too.

ii.     Yangben [yQNbEn]: Yangben is another ethnic curry of Limbu community. Yangben is a particular type of moss which is grown in branches of khechingse (chestnut) or wasama (alder) trees as parasite plant. Yangben preparation and cooking follows sorting, boiling (three to four hours mixing with ash until it doesn't change the white color to brown and soft) it and dried it on mat. Yangben is usually cooked with pork meat, blood and cutting pieces of intestines, heart, leaver etc. It is cooked using local spice fruit i.e. tomato, ginger, garlic, onion, coriander, chilly, etc.  It is generally consumed as dry curry.

iii.    Sargyangma [sargQNmA]: In simply, sargyangma is casing stuffed with spicy meat (Encarta, 2009). Limbus makes it using a tube of pig (pork) intestine which is casing with finely chopped pork meat, heart, leaver, fats, spices as consumes' own test mixing pig's blood. It is boiled in hot water until it is fully cooked. After then, it is chopped, fried and consumed.

iv.    Wamyuk [w«myuk]: Wamyuk is an especial curry variety. It is made using local fowl or chicken's burned feathers when it is used as chicken meat. Collected burned feather of chicken is finely chopped with its head, legs, wings, leaver etc and formed keema mixture. It is cooked or fried in oil or ghee using local spice fruits and other market spices. It is consume as soup or dried curry variety.

Furthermore, the Limbus consumes kasaksakpa (a dried fried variety of pork fat) and namanaba phaksa (a dried fried variety of pork meat) of pork, and sagi sumbak or sasungge sumbak, (sauce curry of nettle), pha:ndo sumbak (sauce curry of dry soybean flour), phaksa-nudhi sumbak (mixture curry of pork and spinach leaves) etc.

(c)   Pickle Items: The pickle is necessitous in guest hospitality and also commonly used it with dishes in Limbus food behaviur.  A Limbu goes to see his or her relatives with a sijangwa (wine) bottle, there must be pickle set of pere:nggo or che:p (purse-shaped flat netted basket woven of split bamboo). Some pickles are as below.

• Philingge (niger) pickle
• Pha:ndo (dry soybean flour) pickle
• Yakkhose? nu?met (pumpkin seed) pickle
• Kinima (fermented soybean) pickle
• Mesu or Phesu:ppa (bamboo shoot) pickle, etc.
• Singkee (fermented radish) pickle
• Kandyaruk (fermented spinach) pickle
• Yangben pickle

Among these pickles, philingge, pha:ndo, yakkhose? are made up of seeds by drying and grinding. The others, kinima, phesu:ppa, singkee, kandyaruk, yangben are fermented and cooked or uncooked type of pickles.

(d) Beverage Items: The Limbu people enjoy fermented and distilled type of beverages. Categorically, the Limbu beverages are known as si:pmanaba THI (filtered millet-grain beer), thongba and sijangwa. Among these three, the tongba is Limbu iconic beverage. The main source of Limbu beverage is THI or jaand (beer) which is prepared by cooking and fermenting whole grain millet. It can be prepared from any grain like rice, barley, wheat, corn etc, too. However, the thongba is preferred the millet THI. 

'Many cultures make singular contributions to humanity, and in the case of the Limbu people if eastern Nepal, it is the drink known as tongba', Easen (http://www.time.com) concludes about tonga and Limbu people and he adds 'tongba is like Guiness to the Irish or whisky to the Scots.' Tongba is made in a cylindrical wooden pot with polished brass banding, the thongba, from which the drink gets its name.  It is filled with fermented millet seeds or THI. Traditionally, thongba THI (fermented alcoholic mass) is stored for about six months.  Hot water is added there and drinkers suck the alcoholic mixture through a bamboo straw with tiny filters to keep the seeds out, and it is never-ending affair. Namanaba phaksa (fried pork meat), sengnaba sa (dried meat by sun heat or fire heat above the hearth or smoking) or wadhin nu?met (egg dry curry).

Hena Muma[hEnA mumA]: Hena muma is hosting etiquette which is most essential in Limbus society especially hosting the guests.

Divisions of Limbus Folk Foods

Image source: google.com

Foods can be divided into according to its functions, too. According to B. Srilakshmi, foods are classified into four groups i.e. Energy yielding, Body building, Protection and regulation, and Maintenance of health (2010: 2). Table 1 USDA Food Pyramid

According to the foods nature, they are generally divided into three categories: perishable, semi-perishable and non-perishable (Dhoju et al, 2009: 25). This categorization also will be applied in the case of Limbus foods.

(a)  Perishable Limbus Foods: Under this category, we can list spinach, green fruit spices, chembigi:k or kinima (in non-dried form), fresh meats, etc.

(b) Semi-perishable Limbus Foods: The mesu or phesu:ppa (bamboo shoot), mangdak khedhum (millet flour), chembigi:k or kinima (in dried form), THI (fermented beer), sijangwa (distilled wine, it is periodic in nature),  eggs, sengmanaba sa (dried meats) etc foods can be categorized under this group.

(c)  Non-Perishable Limbu Foods: In this category, rice, philingge (niger), pha:ndo (dry soybean flour), yakkhose? nu?met (pumpkin seed), singkee (fermented radish), kandyaruk (fermented spinach), yangben (moss), rice, khedhum (flours), etc. can be included in relation.

Special message of Limbu Folk foods

Foods simply are only not consumed to treat the hunger. It sometimes carries special meanings. The subtle message conveyed by a particular food may be nonverbal exchange between people at a meal or a social occasion (McWilliams, 2005: 29). In foods consumption, Limbu society has its own messages with certain food items while it is provided. Such food items and its messages are as below:

Food Items	Occasion	Message
THI or SEJANGWA with pickles playing Chyabrung band music	while bride is accompanying to bridegroom's home village	Hearty welcome.
TANGBA/TONGBA [barrel-shaped vessel or pot with lid to serve the fermented millet beer which is drunk with the help of bamboo straw—pipsing]	while guests arrive at home or marriage or other ceremonies	Warm welcome and highly respect
PHUDONG [hospitality with a feast of mutton, pork, chicken, etc.]	while guests are at the time phase of returning back	Especial Honor
Topping of green leaves on meal, foods, tangba, food plates, etc.	while guests are provided their meal especially in marriage ceremony, etc.	Purity, cleanness and holy.
O?MANABA SADIM/SIL (grilled fresh meat of various parts of slaughtered pig)	while pig slaughter worshiping to Gods and Goddess	Offering as holy food.
SALTLESS PORK MEAT	while worshiping Goddess Pichhamma	-
SEBAMBHE [free shared meat to neighbors and relatives]	while worshiping to Gods and Goddess sacrificing pigs, chicken, buffalo, etc.	To show bond and courtesy to each other.
CHILLI AND SALT with dish	while providing meal to guests and even own-self
Fully fill  PHANGNA and KUNDA [jar and water pot] with water and leave	In the night.	Thirsty soul got the chance to drink water whenever it needs.
CHEBON [fried unhusked rice or maize; popcorn]	It is used during funerals procession.	-
SAMDAKKHONG [lump of verities of tasty cooked foods, fruits, and vegetables]	It is offered to the dead soul during the purification ceremony.	Offering it as present to dead soul.

 

Impact of Climate Change in Limbus Foods

Woods are being destroyed in the geographical area or Limbuwan where the Limbu ethnics are dwelled for immemorial time. By this situation results the climate changes, too.  As result some nature product food varieties such as yangben, pa:ts (jungle grown mushrooms), kha?nakpa (Nepal pepper prickly ash, a type of herb), chimbhin (a kind of herbal plant with small white flowers which are used for pickle), warekpa (cubeb, a kind of tree with aromatic leaves), herbs of yeast, raw material of mesu, meding [zanthoxylum budrunga] (Subba, 2002: 111) etc. are being scare day by day.

Patent Right

Patenting folk knowledge and its natural and cultural properties, is being great problem. Same case, bio-piracy and patenting of indigenous folk knowledge is raising as theft double theft problem because first it allows theft of creativity and innovation, and secondly, the exclusive rights established by patents on stolen knowledge steal economic options of everyday survival on the basis of our indigenous biodiversity and indigenous knowledge. Over time, the patents can be used to create monopolies and make everyday products highly priced. Such a challenge is in front of the indigenous or folk peoples, which is a share problem of the indigenous Limbu peoples, too. We know, in the Atitlan Declaration on the right on food, avoids that economic development based on globalization free trade, industrial agriculture and unsustainable development, and also persists that indigenous peoples insist on the principle of so-called food sovereignty, which is defined as "the peoples', countries' or state unions' but food sovereignty and the right to food are concept that indigenous peoples often use together or interchangeably that the former is a policy concept whereas the latter is a human right (The Right to Food Guidelines and Indigenous Peoples, F. A. O., 2009: 16). But it is fact, Arjun Limbu, former Chairperson of Kirat Yakthumg Chumlung, a common Limbu Social Organization, imparted that any Limbu folk knowledge or traditional foods are never patented by Limbu organizations or persons to this date (interviewed, on March 20, 2012).  

Possibility of Limbu Folk Food Security

Globalization refers to the accelerated international flow of goods, capital, labor, services and information which replaced local and traditional knowledge and practices. Same scenario is coming into view in the case of the Limbu foods consuming folk ways. Among dozens of Limbu people's food, tongba is expanding its commercial horizon, but it is hijacked by other communities or business houses. It divulges that there is great challenge in continuity and preservation of Limbu folk foods and beverages. Its simple message is that possibility of Limbu folk food security is not easy and in positive situation.

Conclusions

Limbu peoples have many indigenous folk foods and knowledge. These are distinctive in nature and identity of the Limbus. But, these ethnic and folk assets, the icons of the nation, are going to be wiped out because of intruding of so-called multinational productions. Furthermore, because of bio-piracy and patent stealing, the ownership is going to be lost by the community. To save such traditional knowledge, which reflect human civilization evolvement; government and concerning community should make short-term and long-term plans and apply them effectively. ***

Main Source

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Tumyahang, Amar. 2069. The Limbus and Foods in Relation to Indigenous Knowledge. Limbuwan Journal [pp. 9-22], Vol. 1, Issue 2, 2069.

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Selected Sites

http://www.chumlung.org.nppage.phppage. Visited on 1/14/03/012.

http://www.forum.welovenepal.comindex.phptopic/7942.0; wap2. [Edward, Limbu Eksa. 2008. Historical and Contemporary Limbu Women of Nepal.] Visited on 16 March 16, 2012.

http://www.plb.ucdavis.edu./labs/toast/rice/introduction/itro.html. Visited on 6/01/31/2014.

http://www.time.com/time/magazine/article/0,9171,596307,00.html. Visited on March 20, 2012.

A paper presented on 23 February, 2014 in an  Seminar on the theme 'Ethno-Folk Literature of Limboos', organized Sahitya Akademy Agartala India and Managed by Department of Limboo, Namchi Govt. College, Sikkim