Customary Laws and Ritual Practices of 10 Limbuwan 17 Thum
By Nischal wanem
INTRODUCTION
The Limbu, a sedentary agriculturalist people, primarily inhabit the hills of eastern Nepal east of the Arun River, southwestern Sikkim west of the Teesta, and adjacent areas of Darjeeling district (Van Driem 2025: 28). They refer to themselves as “Yakthung” and are also scattered across other regions of the world, including Assam, Burma, Bhutan, Manipur, Hong Kong, the UK, and beyond. The Limbu have a rich cultural heritage, with a long-standing tradition of reciting Mundhums, performing unique rituals, and observing ceremonies in distinctive ways.
Like every community, the Limbu have their own system of societal norms, customs, and laws that guide daily life. Over generations, their ancestors developed a set of customary laws and practices that continue to influence Limbu society today. In this Article, I have compiled a few of these important customary laws that were developed and upheld by the Limbu Ancestors.
1. CHUMLUNG AND SAWA YETHANG
The literal meaning of the word Chumlung comes from the Yakthung/Limbu term “Chumma”, which refers to a gathering of people who come together to discuss issues, settle disputes, or find solutions for social problems and natural disasters. The second part, “Lung lepma,” means the act of erecting a stone to mark and finalize the decision made by the gathering. From this practice of meeting, deciding, and placing a stone as a symbol of respect to the agreement, the tradition of Chumlung emerged.
In the broader Limbu context, Sawa Yethang refers to all descendants of the ancient Yakthung/Limbu ancestors. Sawa Yethang Chumlung therefore means a collective gathering or council of these descendants , an institution where community members come together to deliberate on matters, uphold customs, and maintain social order. It stands as the traditional forum through which Limbus organized their society, resolved conflicts, and reinforced unity among all Sawa Yethang descendants.
2. Tumyang / Tumyanghang
In a traditional Yakthung Chumlung (community gathering), the elderly members who possessed deep knowledge of Mundhum, customs, and social norms were known as Tumyang or Tumyanghang. They served as the highest decision-makers, responsible for settling disputes, issuing punishments, deciding on Kaai Sodhok ( Invalid marriage/relationship between siblings or relatives) , collecting jaari, and guiding the community’s social conduct. Beyond conflict resolution, Tumyangs oversaw matters related
to marriage, death rites, property division, and land boundaries. Their presence is essential in key rituals such as Chokphung (adopting someone into the lineage) and Shasing Lapma (child adoption).
3. Chokphung Thim
Chokphung is a traditional ritual of the Yakthung/Limbu community to absorb or adopt people from outside into the Yakthung community by the decision of the Chumlung. Through this ritual, an individual from a different tribe, clan, caste, or even a war captive could be formally accepted as a Limbu and treated as an equal member of the society, receiving full clan membership, social status, land rights, inheritance rights, and participation in Chumlung (communal affairs)
The ritual is performed by the Tumyangs, the respected elders of the community. The person to be adopted takes a truthful oath while touching dubo grass and a stone (Sam-yok Lung-yok Thim). They are then purified by sprinkling Sing-dum Pakwa ( clean water collected on the split end of a tree stump mixed with bamboo water) and Lung-dum Pakwa (clean water gathered in a stone depression). After the purification, it is declared: “From today, your lineage has changed.” To complete the ritual, they drink chiso chhapni (cool millet beer) and eat rato achano (Red meat). This process not only grants full acceptance but also symbolizes the person’s integration into the social, cultural, and judicial life of the Limbu community.
4. SHASING LAPMA
Shashing Lapma is a traditional Limbu ritual for formally adopting a child. The Tumyanghang would guide the child through a process similar to Chokphung Thim , feeding them rato achano (meat) and chiso chhapani (cool millet beer), and having them touch dubo grass and a stone. After the ritual, the child was fully recognized as a dharmaputra ( ritually adopted son ) and granted all the rights and privileges of a biological son, including inheritance, social status, and participation in family and community affairs. This ceremony ensured that the adopted child was completely integrated into the family and the wider Limbu community.
5. FAWA CHEPMA
In traditional Limbu society, when a brother passed away, it was customary for his younger brother to take care of the deceased brother’s widow. This practice was known as Fawa Chepma. In some cases, the younger brother could also marry his brother’s widow. Similarly, there was a custom where a son could take care of his stepmother.
Among the kirati , Limbu, Lepcha, and Jumli,communities Fawa Chepma was traditionally practiced and officially recognized by the state. In B.S. 1903, a royal decree ended the practice for other castes, allowing it only among these four groups. This shows how Fawa Chepma was both socially imprinted and eventually brought under legal regulation.
6. ME?LUNG PHUSINGMA
Me?lung Fusingma is a formal process of transferring responsibility and lineage rights from the wife’s family to the husband’s family. It is also known as Saimundri reet. In Limbu society, daughters are highly respected and valued. They are seen as the family’s pride, honor, and precious treasure. Even after marriage, a daughter is still legally under her maternal family until the Me?Lung phusingma/Saimundri ritual is completed. This practice was extremely strict. If the required amount was not paid by the husband and the wife
passed away, the Man was not even allowed to perform her funeral rituals without the permission of his in-laws, because both the wife and their children were still considered to belong to her father's household.
A document from 1889 BS in which Kaji Balanarasingh Kunwar ruled that a Limbu woman whose Saimundri reet had not been received would be considered legally as an unmarried daughter. Source : Bhagiraj ingnam
Various dastur (customary ritual fees) were included in this process,like Yokthakwa , Turaima , Farsut , Subha cha:, Singkok:ma , nusey phu:ma ,kuwa yangja , ingim cha: , tharenbung temma, yok langpha:ma etc. each carrying its own cultural meaning, such as compensating the bride’s family, acknowledging kinship ties, or resolving eloped marriages.Only after this ritual was completed did the woman and her children become full members of the husband’s clan.
7. SADAPLA YANGDAPLA
When land was bought, sold, or transferred, the Sadapla Yangdapla procedure was followed to ensure the transaction was formal and legally recognized. This traditional practice, which predates both the Gorkha and Sen periods, involved specific steps and rituals to confirm the deal and protect the rights of all parties involved.
8. KHEBJA
Khebja was a traditional custom in which a person who could not repay a debt or provide compensation for a loss would work as a servant or laborer to settle it. This practice was particularly common when families were unable to meet the costs of traditional wedding ceremonies.
9. HENAMOMA / MANMANITO
The Henamoma ritual is observed during weddings and the Barakhant, whenever guests arrive. Before serving food, the Henamoma ceremony is performed to honor the guests and show them respect.
10. LANGBHEWA
Langbhewa Jimma is a traditional wedding custom in which the Lokandi, are honored. Upon their arrival, the Sajo Idim (representative of the groom's household) welcomes them, acknowledging their tired hands, feet, and voices from travel and singing. Once seated, offerings of money, alcohol (raksi or jaad), and meat are presented on a leaf as a mark of respect and appreciation.
11. PEKOSAMA
Pekosama was a small bag made from thin bamboo strips (choya), traditionally woven by hand. In households with daughters, it was hung above the stove. If a broken Rani sinko was found inside, it indicated that a daughter had eloped or run away with her lover.
12. CHAYANGBA
Chayangba,is a traditional practice in which a person who eats meat slaughtered by someone else in the village compensates the provider with grains instead of money. Typically, the grains such as rice, maize, or wheat are collected and offered after the meat has been consumed, ensuring fairness.
13. CHAMYANGBA
Chamyangba refers to the contributions of grain, alcohol, and money collected during weddings, annual festivals, or other social ceremonies to support the event. This practice, rooted in communal cooperation and hospitality, continues even today in the Limbu society.
14. KHEWA
Khewa was a tax levied for transporting boats across rivers, as well as for fishing and hunting activities. In the Sen period (B.S. 1824), the Limbu community administered justice through the practice of “Dhubo-dhungo” or “Samyok Lungyok”, where disputes were resolved by touching stones. Later, under Sen rule, the system shifted to Nagara-Nishan (official symbols), gradually replacing traditional Limbu customs with Hinduized practices.
Reference;
1. Arjun Mabuhang , Laxman lawati : दसलि लि म्बुवान सत्रथुमको नीति ति
2. Sandhya Subba : Yakthung Civilization
3. Rajkumar Dikpal : सोतरीत-साइमुन्द्री अर्था र्था र्थात् लि लि म्बू समाजको छोरी सुरक्षा चेतना
4. Iman sing chemjong: Kirat itihas
5. Angbuhang, Dal Bahadur: Limbu Social Political Institution in Limbuwan: A Study of Sawa Yethang Chumlung Tribhuvan University, Nepal.
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