Socioeconomic Status and Cultural Practices On Baram by Jitendra Shrestha

SOCIO-ECONOMIC STATUS AND CULTURAL PRACTICES
OF BARAM
(A Study on Barams of Aruchanaute VDC, ward no. 6 and 8 Gorkha)
A Dissertation Submitted to Tribhuvan University, Tri-Chandra

Multiple Campus Department of sociology in Partial Fulfillment of the
Requirements for the Degree of Masters of Arts in Sociology
By
Jitendra Shrestha
2016
Admission Year: 2011
Symbol No: 370400

TRIBHUVAN UNIVERSITY
Tri-Chandra Multiple Campus
Department of sociology
RECOMMENDATION
This is to certify that Mr. Jitendra Shrestha has completed this dissertation work entitled "SOCIO-
ECONOMIC STATUS AND CULTURAL PRACTICES OF BARAM (A Study on Barams of
Aruchanaute VDC, ward no. 6 and 8 Gorkha)" as a partial fulfillment of Masters Degree of Arts in
Sociology under my supervision. To my knowledge, this is an original research work of his and has not
been submitted for any other degree.
………………………
Tika Kaini
Supervisor
Date: 2072/12/04
II
TRIBHUVAN UNIVERSITY
Tri-Chandra Multiple Campus
Department of sociology
APPROVAL LETTER
The dissertation entitled "SOCIO-ECONOMIC STATUS AND CULTURAL PRACTICES OF

BARAM (A Study on Barams of Aruchanaute VDC ward no. 6 and 8 Gorkha)" prepared and
submitted by Jitendra Shrestha in partial fulfillment of the requirements of Masters Degree of Arts in
Sociology has been evaluated and accepted by a dissertation evaluation committee comprising of:
Dissertation evaluation committee

1. Nara Prasad Koirala ……………………………
Co-ordinator
2. Dr. Janak Rai ……………………………
External Examiner
3. Tika Kaini ……………………………
Supervisor
Date: 2072/12/07
III
Acknowledgments
All the successful attempts are the results of the contribution of some co-operative hands. A
number of institutions and individuals helped me in various ways in completing this study. Though
I may not be able to mention the names of all of them, here I wish to express my special gratitude
to the following institutions and individuals. I wish to express my deep sense of gratitude to my
dissertation, Mentor Mr. Tika Kaini of Department of Sociology, Tri-Chandra Multiple Campus,
Kathmandu for the individual guidance and constructive suggestions. It is because of his kind co-
operation and excellent guidance. I would also like to express my profound gratitude to Mentor,
co-ordinator Nara Prasad Koirala and Head of Department of Sociology, Tri-Chandra multiple
campus, Ghantaghar for valuable advice and guidance.
Likewise, I am also equally grateful to peoples of Aruchanaute VDC for their co-operation
and for information provided about the study area and express thankfulness to Baram communities,
who supplied required information on the subject matter. In addition to that, I am also grateful to
other people who have directly or indirectly helped to make this study possible. Finally, I would
like to thank Mr. Ram Kishor Shrestha for computer support during the preparation of this
dissertation.
………………….
Jitendra Shrestha
March-20-2016
IV
TABLE OF CONTENTS
RECOMMENDATION II
APPROVAL LETTER .....................................................................................................................III
ACKNOWLEDGEMENTS ............................................................................................................. IV
TABLE OF CONTENTS.................................................................................................................. V
LIST OF FIGURE ....................................................................................................................... VIII
LIST OF TABLE ............................................................................................................................IX
CHAPTER I: INTRODUCTION ....................................................................................................... 1
1.1 GENERAL BACKGROUND OF THE STUDY ............................................................................................ 1

1.2 STATEMENT OF THE PROBLEM ....................................................................................................... 2
1.3 OBJECTIVES OF THE STUDY ............................................................................................................ 3
1.4 CONCEPTUAL FRAMEWORK ........................................................................................................... 5
1.6 RATIONALE OF THE STUDY ............................................................................................................. 6
CHAPTER II: LITERATURE REVIEW ............................................................................................... 8
2.1 THEORETICAL PERSPECTIVE ........................................................................................................... 8

2.2 ETHNOGRAPHY OF BARAM ............................................................................................................ 9
CHAPTER III: RESEARCH METHODS ........................................................................................... 11
3.1. SITE OF THE STUDY ................................................................................................................... 11

3.2 RESEARCH DESIGN .................................................................................................................... 12
3.3 UNIVERSE AND SAMPLING ........................................................................................................... 12
3.4 DATA COLLECTION .................................................................................................................... 12
3.4.1 Formal interview ................................................................................................... 12
3.4.2 Direct observation ................................................................................................. 12
3.4.3 Key informant interview ........................................................................................ 13
3.5 DATA ANALYSIS ......................................................................................................................... 13
3.6 LIMITATIONS OF THE STUDY ......................................................................................................... 13
CHAPTER IV: PHYSICAL SETTING OF THE STUDY AREA............................................................... 14
4.1 LOCATION................................................................................................................................ 14
4.2 CLIMATE.................................................................................................................................. 15
V
4.3 NATURAL RESOURCES ................................................................................................................ 15
4.3.1 Land ....................................................................................................................... 15
4.3.2 Forest..................................................................................................................... 16
4.3.3 Water Resource ..................................................................................................... 17
4.4 SETTLEMENT PATTERN AND HOUSE STRUCTURE .............................................................................. 17
4.5 BACKGROUND OF THE PEOPLE OF THE STUDY SITE ........................................................................... 17
4.6 CASTE HIERARCHY IN THE STUDY SITE ........................................................................................... 18
4.7 POPULATION/ETHNIC COMPOSITION ............................................................................................ 19
4.7.1 Language and Dialects .......................................................................................... 19
4.7.2 Religion.................................................................................................................. 20
CHAPTER V: DATA ANALYSIS AND PRESENTATION .................................................................... 21
5.1. SOCIAL CHARACTERISTICS & DEMOGRAPHIC .................................................................................. 21

5.1.1 Origins of Baram ................................................................................................... 21
5.1.2 Population structure .............................................................................................. 22
5.1.3 Types of family ...................................................................................................... 23
5.1.4 Family Size ............................................................................................................. 24
5.1.5 Drinking water and sanitation .............................................................................. 25
5.1.6. Health Service....................................................................................................... 25
5.1.7 Education ......................................................................................................... 26
5.1.8 Knowledge toward Education ............................................................................... 28
5.1.9 Family Planning ..................................................................................................... 29
5.1.10 Work Distribution in Family ................................................................................. 30
5.1.11 Involvement in social affairs ................................................................................ 30
5.2 ECONOMIC ACTIVITIES ................................................................................................................ 31
5.2.1 Occupation ............................................................................................................ 31
5.2.2 Land Properties ..................................................................................................... 32
5.2.3 Products ................................................................................................................ 33
5.2.4 Livestock ................................................................................................................ 34
5.3 CULTURAL ASPECT..................................................................................................................... 34
5.3.1 Social system ......................................................................................................... 34
5.3.2 Rituals of Baram Community ................................................................................ 35
5.3.3 Rites of Passage of Baram community .................................................................. 35
5.3.4 Festivals ................................................................................................................. 40
CHAPTER VI: SUMMARY CONCLUSION AND RECOMMENDATION............................................. 44
VI
6.1 SUMMARY ............................................................................................................................... 44
6.2 CONCLUSION ............................................................................................................................ 44
6.3 RECOMMENDATION................................................................................................................... 45
REFERENCE ............................................................................................................................... 48
E CURRENT DOCUMENT. .........................................................ERROR! BOOKMARK NOT DEFINED.
ANNEX ....................................................................................................................................... LI
G. QUESTIONNAIRE: ......................................................................................................................... LI
VII
LIST OF FIGURE
Figure 1: Map of study area .................................................................................. 14
Figure 2: Old Baram Women of Aruchanaute-8................................................... 18
Figure 3:: Distribution of Baram by age and sex .................................................. 22
Figure 4: Distribution of Baram based on Types of Family ................................. 23
Figure 5: Distribution of Household by size of family ......................................... 24
Figure 6: Distribution of Baram household by treatment practice ....................... 26
Figure 7: Distribution of Baram based on educational status ............................... 26
Figure 8: Cross Cousin marriage system chart ..................................................... 38
VIII
LIST OF TABLE
Table 1: Distribution of Household based on size of familyError! Bookmark not defined.
Table 2: Distribution of household based on use of means of constraception...... 29
Table 3: Intra-familial work distribution .............................................................. 30
Table 4: Distribution of household based on involvement in social organizationError!
Bookmark not defined.
Table 5: Distribution of household based on land holding size ............................ 33
Table 6: Distribution of household based on crop production .............................. 33
Table 7: Distribution of household based on number of livestock ....................... 34
IX
CHAPTER I: INTRODUCTION
1.1 General background of the study
Nepal is a landlocked country situated in the lap of Himalayas, in the heart of Asia. It is surrounded
by India in the east, south, west part and by China in the north part. About 83% of the area is
covered by mountain and hills and 17% of the area lies in the Terai region. Nepal is divided into
5 development regions, 14 Zones and 75 districts. It covers an area of 1, 47,181 sq km Kathmandu
is the capital city of Nepal. The official language is Nepali and spoken by more than 50% of the
population (CBS report, 2011).
An ethnic group is the specific group of people possessing their own customary way of culture
border than the nation. In Nepal, Socio-economic and culture study of an ethnic group is not a new
conception. So many research has been done regarding the ethnic group, however, their outcome
is not addressing more than an exploration of the existing situation of the ethnic group.
As being tiny sized in the area, it posses lot different ethnic groups a country of homogenous
origin. It is a land of heterogeneous identity where the people of different origin and cultural
practices well together in an integrated fashion. The ethnic population in Nepal varies from tribes
to migrated group. So it is natural that their way of thinking about tradition, culture, custom, and
language are different from place to place. The ethnic and caste grapes numbering estimated more
than 60 about 22 percent of the total population (CBS report, 2011).
The large-scale migration of mongoloid groups from Tibet and Indo-Aryan people from northern
India accompanied the early settlement in Nepal. Indo-Aryan includes- Brahman, Chhetri next is
Tibeto-Burman which includes- Newar, Gurung, Tamang, Rai, Limbu, Magar, Dhimals, Thakali
etc, and Dalit which include- Damai, Kami, Sharki, Chamar, Musahar, Gandharva etc.
Going through the social monograph of Nepal one obviously make the diverse ethnic and caste
groups. Among them, Baram are one of the indigenous cast living for centuries along the hillside
and lower Himalayas of the country. They comprise 0.03% (7383) of the total population of Nepal
(CBS report 2011). The major habitat of the Baram is Gorkha, Dhading, Nuwakot, Chitwan,
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Lalitpur, Makawanpur, Tanahun, Nawalparasi, Bara and Sarlahi. But Gorkha is the Major habitat
of the Baram.
Two terms, Baram and Baramu are used as both antonyms and variants of these terms have been
used to refer to the Baram in past. The typical Baram people, however, prefer to call themselves
Bal-Bang mean people or mankind in their language. Baram people are a Tibeto-Burman ethnic
group physically they resemble the Gurungs and Magars, but linguistically and culturally they are
very different from any of the neighboring Tibeto-Burman communities. According to the (CBS
report 2011), shows that the main area where the Baram people are settled in the central southern
part of the Gorkha district of western Nepal. Along the Daraundi and Budhigandaki rivers and
their tributaries Baram has their own language and customary, however, there are only minorities
of the Baram people speak Baram language as their mother tongue. Baram language is called
'Balkura'. In Gorkha, Taku Dandagaun is only the place where Baram language is still used for
their daily life.
According to Hodgson; habitat of Baram was the region called Gharga, east river Kali. He
mentioned that they lived in the lower region, the river valley was hot and manifested with malaria
and seems immune to the disease. The word Gharga phonetically sounds similar to Gorkha, in fact,
Gorkha lies east of the Kali Gandaki river, at first Baram are lived in the lower region of the valley.
But later when Brahmin and Kshetries migrated there, they deserted their original villages and
moved up to the mountains. A sociolinguistic study of the Baram language Grierson and however
argue that Baram was one of the tribes from Nepal. The Baram people inhabited the Terai and
inner valleys living in hot humid and malaria over.
1.2 Statement of the Problem
Nepal is a Himalayan kingdom, Nepalese society is based on a caste system, and caste system can
be defined as a social aspect however the stuff production and labor system can be defined through
economic aspect. The interim constitution of the kingdom of Nepal 2003 has explained
categorically that Nepal is a Multilingual and multicultural country, at the same time it is also
stated that Nepal is a sacred country. Nepal has different religion and castes groups. The population
of Nepal reached about 30 million according to the latest census report of CBS and it posses
2
multiple language culture ethnic groups and religions. The unique thing about Nepal is the
tremendous unity among diversities.
Baram is one of the least populated indigenous community in Nepal their population is about 8,140
(CBS report 2011) and densely populated in the midwestern part of the country and sparkly
populated in 11 districts of the country. They have their own distinct common visual language,
culture, social system and religion different from mainstream Hindu state, however, most of the
Baram community has adopted the Nepali language as their mother tongue and their cultural
practice is also influenced by nearest Hindu societies.
Gorkha is Baram densely populated district among Nepal, the historical origin of the nation of
Nepal. Baram of this localities have a traditional way of life, their life depends upon agriculture
their social and religious are orthodox the small land holding size unemployment illiteracy
avoidance from the mainstream of the nation poor health education are the major factors of an
impediment for their social economic development.
In past several studies, only sociolinguistic and origin of Baram were kept as the main issues of
research but actual region behind the marginalization of Baram, the region behind the current
situation of marginalization of Baram communities are not addressed. Some of the cultural
practices have been described but the relation of that culture with the daily life of Baram people
are not described well, and the changing scenario of the Baram culture was not described well in
past research.
This study has focused to address the following research questions,
a. What is the real socio-economic status of Baram of Aruchanaute Ward no 6 and 8 Gorkha?
b. What is the social life system among Barams of Aruchanaute?
1.3 Objectives of the study
Nepal is a multilingual, multicultural country where cultural diversities can be seen diverged from
one village to another. Among them, Baram seems to be one of the major group which has their
own original tradition, Custom, rituals, and language. Focusing on the social-economic aspect of
3
Barams of Aruchanaute, ward no.6&8 of Gorkha, the specific objectives of the study were as
follows.
I. To trace the ethnic history of Baram of Aruchanaute, ward no. 6 and 8 of Gorkha district.
II. To study the socio-economic status and economic system of Baram communities.
III. To study the cultural practices of Baram.
4
1.4 Conceptual framework
A conceptual framework is something like a foundation on which the entire study is based. It is
like a logically collaborated outline of the study so it depicts the whole phenomenon in a concise
form. This study will try to clear about the social as ell al economic life of the Barams Aruchanaute,
a small part of the Gorkha district.
At the beginning, people used to relay absolute on agriculture. Most of them use to cultivate the
land and animal husbandry. Wheat maize, rice, and millet were major crops. Most of the Baram
families were unaware of their economic status. They had no chance in employment at government
service. So they still facing impediments for all around the development. Most of the Baram
community have lost their mother language and their cultural values also going to be endangered.
This study will try to focus on finding out the remedies for Baram hardship. This research attempts
to study the following factors:
5
1. Socio Cultural Factors
a. Origin
b. family
c. Marriage
d. head of the Family
e. Role of female
f. Religion and festival
g. Food pattern
h Dressing
i. Education
j. Health
k. Sanitation.
Socio-economic status of Baram
2. Economic Factors
a. Natural resources
b. Agriculture
c. Land holding
d. Products
e. Animal livestock
f. Occupation
▪ Education
▪ Communication
▪ Economic status
Cultural Practices of Baram
▪ Political awareness
▪ Influence of
neighbor’s cultures
6
1.6 Rationale of the study
Nepal is a virgin country for sociological and ethnographical research. The ethnic diversity has
regarded as one of the most typical characteristics of the Nepali population. The typical cultural
practices of minorities are gradually disappearing. Baram typical language and cultural system
have also in endangered. The aims of this study were to bring in light the socio-economic and
cultural condition of Baram. Gorkha is regarded as the origin of Nepal and shah Royal family who
govern Nepal for 138 years. Some myth and stories among the Baram community have described
the relationship between the Royal family and Baram communities. So this study had explored the
actual fact about the relationship between these two distinct families.
Nepali interim constitution has listed Baram as a marginalized group among the indigenous
nationalities of Nepal. They do not have to assess in all kind of opportunities provided by the
nation. In previous time they had to change their actual caste into another like Gurung, Magar in
citizenship certificate in order to join the service in Nepalese, India & British Gurkha Army. This
study had explored the reason behind such conditions.
Baram is one of the major ethnic groups of Nepalese Society. It was necessary to develop the
economic standard, culture, language and life standard of all Nepalese societies, which has
enhanced by this study.
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CHAPTER II: LITERATURE REVIEW
2.1 Theoretical Perspective
The ethnographic study is the systematic study of a particular group of people having own specific
unique system of culture and way of customary. Sociologists & Anthropologist using each
theoretical approach have made major contributions in the field of ethnographic study. In this
regards, Researcher has completed this research based on two types of sociological approach. The
structural functionalism theory is one of them in the field experiences affect of ethnographic
sociology. The perspective believes that society made up of different units or parts, and these unite
have their specific functions for the continuation of the society. This theory deals with the society
as a whole of small units, functions of these units and their role in social unity. Relating to this
Emile Durkheim writing on structural functionalism theory, various social structures play
important role in the existence of society. As per this theory royal king divide society into different
caste system based on the division of labor. Baram is one of the caste having a specific function in
the history as the Dole a transporter of the king family from one place to another place and later
on they are completely devoted on agriculture after king provide them so many land(Brita) as
rewards of their contribution to the royal family as being Dole. This was not purchasable to another
caste peoples before 2028, from when raikar was implemented in Nepal. So, the researcher has
used this approach in this research work.
In addition, culture is the human-made a sophisticated collaboration of physical and nonphysical

subjects which are made in order to fulfill their requirements and which is directly related to the
surrounding environments, and Ecology is the study of the interactive relationship between a living
thing and environment. So, Cultural ecology theory has been employed to analyze the cultural
systems and rituals of Baram. This theory focuses adaptation of people on the different ecological
environment by accommodating their cultures according to changing pattern of the environment.
Cultural ecologist using this approach focused on spatial distribution and relationship with the
nature of human community, interdependence between organism and environment. Culture has the
ultimate dynamical properties, which is being changed according to time and practice. Now Baram
culture does not remain as pure as in past, their everyday language has been transforming into
Nepali from Baklkura.
8
2.2 Ethnography of Baram
The ethnographic study of the ethnic groups in Nepal is not a new conception. So many researchers
have conducted a lot of studies on a socio-economic aspect of a certain ethnic group. But different
ethnic groups have different socio-economic traits.
In Nepal, so many ethnographic studies have been conducted by foreigners and native sociologist
and anthropologist. Gopal Singh Nepali had published a book “The Newar” (1965) in which he
had precisely described about the different social and cultural components existed in Newar
community like organization, Guthi, Birth, Death, Marriage religion kinship system, family, and
rituals and their structural and functional role on social and physical life of Newar.
According to Shery B. Ortner (1978) “Sherpas through Their Rituals” Sherpas are very rich on the
rituals, and the relation between their rituals and religion are clearly described. She believes that
Sherpas are migrated from Tibet and due to the geographical and seasonally unfavorable condition
for crop production; the economic source of Sherpa is based upon the animal husbandry and small-
scale trade.
A cultural-ecological approach based study was done by Thomas E. Fricke (1855) among the
Tamangs of Timling, Dhading District. On the book, Himalayan Households: Tamang
Demography and domestic Process (1986), described that population growth has direct influence
toward ecological misbalance and suggested for delay marriage, low rate of sexual intercourse and
long duration breastfeeding for controlling the population growth in order to be adapted on the
changing environment.
2.3 Cultural Trends in Baram
Only a few kinds of literature can be found on Baram. Hodson (1857), in his study on “Himalayan
Anthropology”, has mentioned that Baram is tribes of Nepal and has listed 200 words of Baram.
Bista Dor Bahadur (2004) in his study “People of Nepal” has attempted has sketched an
ethnographic map of a various ethnic group of Nepal. He has mentioned that Baramus are farmer,
appear more mongoloid than Danuwar and Majhi and speak a distinct Tibeto –Burman tongue.
9
Baram is one of the ethnic groups of Nepal. The concept of the ethnic group is considered very
important in democratic societies. Historically Baram follow Buddhism but later on the religious
believes has been changed due to many social and cultural factors. According to Hodgson (1840)
the habitat of Baram was region called Gharga, east of the river Kali, and he mention that they
lived in the lower regions the river valley that was hot and infested with malaria and yet seems
immune to the disease, later on, ethnic habitat of the Barams was traced as traced as Gorkha which
is pronounced like Gharga.
Genetic classification of Baram according to Bradley (1997) Vandriem (2003) claims that Baram,
Thami, and Newar together make up a group within mahakiranti branch of Tibeto-Burman. Later
on, Van Driem, however, rejected this idea that Baram, Newar, and thami belong to a single genetic
group.
Baram and Thami belong to the same group; Shafer91966) places them in the western Himalayas
section of the Bodic Division. This classification relies on lexical similarities rather than
morphological. Bradley (1997) classifies Baram in the eastern (Nepal) branch of west Himalayish
/ Kannauri, and included Thami in the same group.
Kansakar et.al.(2004) has mentioned that Barams are Tibeto-Burman similar to Gurung and
Magar, but linguistically and culturally different from neighboring Tibeto-Burman communities,
according to them typical Baram language speaker were limited in number and inhabit in mailung,
Takukot 5 and 8 of the Gorkha.
Bhatta (1992), in his study on “Bibad Ra Bastabikta” has mentioned that the local place name of
Gorkha district, particularly Pandrung, Panchkhuwa Deurali, Masel, Masangaira etc were derived
from Baram language and Baram people prefer to call Balbang. Gorkha Baram Sangh (2056)
published on “Baram Jatiko Ek Jhalak” has collected about 100 words and sentences in Baram
language. Similarly, by Gorkha Baram Sangh (2060) on “Baram Jatiko Marti Bhasha ra
Shabdakosh” has mentioned about a few Baram language and a short description of Baram culture.
Similarly, Bhatta, Prem Prasad (2044), in his dissertation has mentioned that a short description of
Baram culture, language, and social life. Another person, Dhital (1991) in his dissertation has
mentioned the poverty in Baram community. Similarly, another researcher, Dahal (2001) has
mentioned that Baram people are negatively affected by the developmental process and struggling
10
with it which actually was meant to uplift the life situation and ameliorate their plight. In the same
way other authors, Ukyab, Tamla and Adhikari, Shyam(2001), in their study on “ Baramu” has
mentioned that Baram belongs to Mongoloid society. Yadav (2062) has mentioned Baram, Nepali
and English words. Baramu (2065 BS) in her research on “Baram Jatiko Sanskriti” has mentioned
about festivals, Pujas, and Kinship system of Baram.
Gautam and Thapa Magar (1994) states that the worship of Chandi is one of the major cultural
practices of Barams they celebrate Chandipurnima as their most important festival and Kul Puja
as family god and closely related to the ecology. "Bun-Jhankri" is worshiped as Jungle god
"Bhume" as a land god.
Bhadra Kumari Baram on her study "Educational Status of Baram: Issues of Inclusion and
Exclusion a case study of Pandrung-4, and Takukot-8" has mentioned the main influencing factors
behind low educational status of Baram were poverty, unemployment, Parental Occupation low
educational awareness of parents, early marriage, age of students and low attendance of student in
school, class bunk from school, cultural practice, discrimination against Baram.
CHAPTER III: RESEARCH METHODS
3.1. Site of the study
The Baram of Gorkha are among the one who resides on the foot hills of Himalayas thought they
are linked with Kathmandu with historical event's but not yet in full- fledge of development. The
development practices which are in mainstream around the country through various mediums are
still not getting success to face a life of the marginalized ethnic group. Therefore, the Barams of
this area are struggling for survival. Gorkha is the district in which Barams are densely populated.
Aruchanaute is one of the Baram densely populated VDC among the other where Barams are
habited in rural as well as urban area (Arughat bazaar). Barams are considered to be historically
related with Shah royal family as Gorkha is the origin of the royal shah family, therefore,
Aruchanaute VDC of Gorkha is selected as study area.
11
3.2 Research Design
This study is based on descriptive cum exploratory research design to find out the socio-economic
status and cultural practices of the Barams. It is exploratory because attempts were made to explore
the socio-economic, educational and cultural dynamics of Barams. It is descriptive, as it will enable
to presents a clear picture of the phenomenon under investigation. In order to involve deeply in
the matters of the Baram people and to find the facts, very intensive interview and observation
were applied.
3.3 Universe and sampling
Since the total household of Baram in Aruchanaute VDC ward no. 6 & 8 of Gorkha is only forty.
The researcher had used census method for data collection, and social survey method was applied
to collect data, one respondent had taken from each household of the study area.
3.4 Data Collection
The required data of the study has been collected using three complementary methodologies.
3.4.1 Formal interview
In order to collect the data, the questionnaire was designed for every household chief, housewife,
other member has been asked to fill up a set of questionnaire. The questionnaire was written in
both English and Nepali language. The real and reliable data was acquired through it. The full
questionnaire can be found in the Appendix.
3.4.2 Direct observation
Observation method is very useful to know what is going on, it implies the use of eyes more than
ears and voice. Participatory observation method was used to observe daily life, festivals and
cultural rituals of the Baram community during study time.
12
3.4.3 Key informant interview
The key informant regarding this study was selected from the study area; the key persons were a
social worker, old individuals of the Baram community, political leaders, teacher and health
worker of this community. This was controlled type, which had helped a lot to cross-check the
result, whether if they act extremely different from the reality during observation due to external
factors.
3.5 Data analysis
The collected data were analyzed using qualitative as well as quantitative data analysis procedure.
The qualitative data were analyzed using the narrative method. The quantitative data were
analyzed using SPSS computer software and tables, graphics presentation was extracted from this
software, which includes Pie- Chart, Bar graphs, and it was described further in the word.
3.6 Limitations of the study
The scope of this study was limited to the Master's thesis dissertation for the partial fulfillment of
Master degree in Sociology. In addition, this cannot be generalized in other ethnic groups and even
other Baram communities who live in different geographic regions.
The entire respondent selected may not fill the questionnaire because of illiteracy and hesitation.
Hence, the information obtained may be limited to the representation of the economic and
educational reality.
The study is limited within the Aruchanaute VDC ward no. 6 & 8 only, the Baram communities
living in other VDCs were excluded in the study, in using key informants interview method, recall
bias may be taken place in order to trace the historical background and ancestral origin of the
Baram people in this area.
The depth of the qualitative information depends on the time spent with the people under study,
the nature of the interaction between researcher and the people and cultural rituals, a festival
celebration with local people under investigation was limited by time frame for field visits and
research.
13
CHAPTER IV: PHYSICAL SETTING OF THE STUDY
AREA
4.1 Location
Gorkha a mountainous district of 3610 sq km area, lies in the northeast border of Gandaki Zone
between 270 15' and 280 15' north latitude and 840 27' and 840 58' east longitude. Topographically
Gorkha is located between altitude 228 Meter to 8156 Meter above the sea level and climatic
regions varying from tropical to
Figure 1: Map of study area 14

alpine. It is bordered with Dhading district to the South, Lamjung and Manang districts to the west
and Chinese autonomous region of Tibet to the north. There are one municipality and sixty-six
village development committee in Gorkha. Aruchanaute VDC is north-eastern part of Gorkha
situated on the side of Budhi Gandaki River. Ward no. 8 is mostly Baram populated and, ward no.
6 and 3 are least populated. Arughat it is local trade market of these areas. An agricultural gravel
road joints all wards of VDC extending towards Aruarbang VDC. Electricity facility is available
here since 2055 BS from Arughat Mini hydropower project.
4.2 Climate
The Gorkha district lies in a Mountainous region which has tropical alpine, sub-tropical and cold
climate. The maximum recorded temperature is 250 C in the month of May and June, and the
minimum recorded temperature is 140 C in the month of January. Rainfall, mostly starts from the
end of May and lasts for three or four months till August and sometimes till September in
accordance with the extent of monsoon. Study sites receive approximately 1472 mm rainfall
annually (Latest District Weather Record).
4.3 Natural Resources
Generally, land, forest, and water are important natural resources of Nepal. Most of the population
of the study site depends upon land for its subsistence production. The Baram community depends
upon mainly upon the land, water, and forest.
4.3.1 Land
The land is one of the most utilized natural resources in the study site. The land is used for crop
production. Since the most natural resources are inseparable from the land, it is the basic resource
of the people of the study site. Type and quality of soil are major concerns of farmers and they
invest a great deal of labor to maintain and
15
Figure 2: Aruchanaute 8, Dandagaun Gorkha
enhance it. The land is generally classified as “Bari” (dry cultivated land) where Corn, Millet,
Soya bean, Dry land paddy (Ghaiya) are cultivated and “Khet” (irrigated paddy cultivated land)
on the basis of types of crop cultivated and irrigation facilities. During the period of kipat system,
the study area was used by Baram as kipat before 2028 B.S. So in the past time, the landowner of
this area was Baram. But now lands are diminishing from Baram day by day and they have small
land in their ownership. The main food of this area is maize and other foods like paddy, wheat,
vegetables are produced in small amount by Baram in this area.
4.3.2 Forest
Forest is an important natural resource of Nepal, tropical evergreen forest and subtropical forest
are found in this area, especially the trees like Sal, Salla, Chilaune, Budhodhyro, Katus etc are
found and used as timber wood. They use them to build their houses, feed grass to their animals,
bring firewood from the jungle resources, different herbs and shrubs have covered the land of this
these study area. Forest is conserved under the government project of the community forest.
16
4.3.3 Water Resource
Small River Sim-Khola named from Simmal Khola is nearest water source of these study sites,
Budhi Gandaki river originated mountain is the main water source of this study site. Water source
is used as drinking water and fishing. But fishing is not done professionally nowadays by Baram.
No irrigation facility is available in study sites.
4.4 Settlement Pattern and House Structure
The settlement is also an indication in Nepal of the ethnic compactness of the different
communities. The settlements of Baram community are generally situated on cluster outside to the
other cast communities. But some Baram people are settled with another caste in Bazar area.
Though, the settlements of Baram community in the study site are in the compact in nature in a
different cluster. Houses of the Baram community are made up of mud and stone, roof made up of
stone, and tin slopping toward two sides. Most of the houses are found to be two floors attaching
small roof called Pali making one more small higher structure called Pidhi just following the door.
Pens are made to tame domestic animals which lie near the houses of the Baram community. The
size of the houses was ranging from very small and narrow to medium because of poverty. The
Baram community cleans their houses mostly once a year, especially in Dashain (Vijaya Dashami).
4.5 Background of the People of the Study Site
Baram people of these study sites came from different places. According to key informants
responds their forefathers have migrated to Danda Gaun from Kharchock about 100 years ago.
According to old people of this area male, Baram people were served on royal palace as Dole (doli:
big wooden Basket made to carry people). But which royal family they served is unknown. To
respect their contribution a king of that time provided Baram a wide area (some area of Aaruarbang
and Aaru chanaute VDCs) of land as a reward. These lands were used by them as kipat (brita)
before 2028. But later on, raikar system was implemented by the government of Nepal and these
lands were started transferring to other castes like Kshetri, Brahmin and Newars.
As being neighbor community Baram of Khatriswara was migrated there from Nalang of Dhading
district. And from khatriswara some household migrated to urban area Arughat.
17
Figure 2: Old Baram Women of Aruchanaute-8
4.6 Caste Hierarchy in the Study Site
Caste hierarchy is quite unique in the Hindu society of Nepal. In general, Nepalese society is based
on the caste hierarchy where people are divided into different caste groups. The caste structure of
the society is characterized by hierarchy on a system of 19- subordination held together by the
relation of superiority and inferiority at the apex of which are Brahmins, Kshatriya, Vaishya, and
at the lowest rank are Sudras. Under this caste system, Barams are listed under the group of
vaishya. In the history of Nepal, King Jayasthiti Malla brought into practice the caste system which
was virtually based on the occupation of the people in the name of social empowerment. Even
after him, the king like Ram Shah and Prithivi Narayan Shah followed the same caste system. The
“Old civil code” of Nepal promulgated by Surendra Bir Bikram Shah in 1953 A.D., stratified
Nepali society into four groups: Tagadhari (sacred thread wearing caste), Matwali (liquor
consuming caste), Pani Nachalne Chhoi Chhito Halnu Naparne (touchable caste, from whom
water is not accepted, and Pane Nachalne Chhoi Chhito Halnu parne (untouchable caste).
According to this system, Baram caste belongs to Matwali group.
18
Our caste system is characterized by social inequality and rigid system of astrictive hierarchy. The
whole caste system is based on the principle of pollution and purity.
4.7 Population/Ethnic Composition
Gorkha is known as a heterogeneous district in terms of the caste ethnic composition. The total
population of Gorkha – District is 271061 (male: 121041, female: 150020). The caste/ethnic
groups: Brahmin, Kshatriya, Gurung, Magar, Newar, Baram, Damai, Kami, Sarki, Kumal, Darai,
Majhi Muslim, larger in number respectively but the dominant caste/ethnic groups are Brahmin,
Kshatriya, and Gurung. Aruchanaute VDC is also a heterogeneous caste composition area. The
total population of Aaruchanaute VDC is 4327 (male-1979 and female-2348) with total house
household of 1067. Moreover, the majority populations of this VDC are Brahmin, Kshatriya,
Newar, Baram, Darai, Kami, Damai, Sarki and others. All over 40 households of Barams are living
in this VDC.
4.7.1 Language and Dialects
The word ‘Baram’ refers to both the tribe of people and their language they speak. The Baram
people speak their language ‘Balkura’ that means human being. Baram language has been
mentioned in a different classification of Tibeto- Burman language. Its closest genetic affiliation
has been found with Thami language spoken in Dolakha and its neighboring districts in Nepal and
Darjeeling in India (as cited in Yadav et.al, 2004). Shafer (1966) asserts that Baramu and Thami
belong to the same group. He places them under ‘West Himalayas Section’ of Bodic division. Of
the total population, only about 342 or 4.4 % speak their language and other speak Nepali. ). Baram
speaking people in Gorkha is decreasing day by day, very few elderly people are fluent in their
language and adults who speak Balkura are bilingual, at the study site no Balkura speaker were
found in past study by Kansakar T.J.et. al, 2011. Only two women migrated from Taku Dandagaun
to the study area by marriage were found to be poor Balkura speaker. They are also bilingual. It
shows that a very high percentage or 99% percent of people have completely given up speaking
their language. It means their language has been interpreted by the Nepali language that may be
due to the surrounded Nepali language speakers around them, which is related to interaction
theory.
19
4.7.2 Religion
Gorkha is a Hindu dominated district where 90% people follow Hindu religion. Baram people of
the study area also followed Hindu religion. The researcher has found that cultural practices and
rituals of Baram has been mixed in accordance with Hinduism and Buddhism. They call a priest
(Purohit) on Naming of child, Marriage and death rites. However, nowadays Nepal Baram
Federation claimed that Baram are Buddhist and their approaches toward Baram communities
show that, they want to make the Baram community a harsh follower of Buddhism.
20
CHAPTER V: DATA ANALYSIS AND PRESENTATION
The collected data was analyzed and presented based on different socioeconomic and demographic
factors like ethnicity, sex, age, education, occupation, and health status etc., and explained to attain
the basic objectives of the study.
5.1. Social characteristics & Demographic
Society is a complete form of small components like families organizations clubs etc. social
characteristics of Baram depended on different factors like origins history of Baram, population
structure, family size, type of family, health and sanitation, education, family planning, NGOs and
INGOs working in this community these factors are described on this topic.
5.1.1 Origins of Baram
Nepal is multi-linguistic, multi-religious country among them Baram is a one of the discriminated
ethnic group mostly populated in Gorkha district. The origin of Baram from where their ancestor
came has still controversy view. According to Hodson (1840), the habitat of Baram was the region
called Gharga east of the river Kali. He states that Barams were lived in the low altitude region
infested with malaria and it has believed that they were immune to this disease.
According to Grierson (1903), Baram was one of the ethnic groups originated from Nepal Terai.
An opinion given by Bista (1903) Baram inhabited the Terai and inner valleys living in hot humid
and malaria areas. As Rrimes (1992) assumed that the Barams are inhabited if north of Gorkha
district Gandaki Zone along the Daraundi khola and territory of Budhi Gandaki (Yadav et. al.
2060)
Barams are currently residing in a few districts in western and central Nepal including Gorkha
District. The elderly Baram people of this territory claim that their ancestor was came from
Kharchock of Shyanja district. According to him, the royal family gave them a lot of land as the
gift honoring their contribution provided to Royal family as being transporter (Dole). Whatever
different scholar say about the origin, it is so hard to prove that who came from where in the
21
prehistoric period. In addition, there is no doubt that Baram is the indigenous people of Nepal as
well as Gorkha district.
Barams are laborious, honest, sincere, simple-minded and most illiterate people mostly live in joint
family. They are one of the marginalized groups of Nepal and are supposed to been exploited by
another cleaver group, taking advantages of their simplicity and honesty. This leads them almost
isolated within their own localities and made a group relatively undeveloped and back warded in
their territories.
5.1.2 Population structure
The population is one of the major factors to know the structure of society. Population staying
there influences the overall status of society.
18.00
16.00
14.00
12.00
10.00
8.00
6.00
4.00
2.00
0.00
Male Female
Figure 3:: Distribution of Baram by age and sex
Source: Field survey 2016
The given table shows the structure of the Baram community. Aruchanaute VDC of Gorkha is
selected as a study area, a total of 40 households of Baram are living in this area so census method
was applied for data collection and a total of 202 Baram peoples was included as a sample
population.
22
In this community, the population of the female has found to be slightly higher than male and it
has found that the average age of the people is very rarely more than 60 years.
5.1.3 Types of family
The family is the basic unit of society. A family can be defined as the smallest social institution
that is for the procreation and upbringing of persons united by the ties of marriage. Blood and
adoption constituting a single household interacting with each other in their respective social roles
of husband and wife son and daughter brother and sister etc.
Two types of families have been found in the Baram community. Both joint and nuclear families
were found. Among the population, types of families were as in the table below.
Joint
28%
Nuclear
72%
Nuclear Joint
.
Figure 4: Distribution of Baram based on Types of Family

The table shows that out of 40 household 72.5% Baram lives in the nuclear family. There are
several reasons behind the disintegration of the joint family leads home for idles encourages
litigation leads to quarrel privacy define so they separated after they got married.
Higher numbers of Baram people were found to be living in a nuclear family (72.0%) than in joint
family ( 28%) similarly medium size family(5-8) were most prevalent (47.5%) followed by the
smaller size (1-4) (37.5%) than bigger size (more than 10). The disintegration in the family may
be due to a limited source of income and excessive expenditure in the family causing
misunderstanding between brothers and may results disintegration of joint family to nuclear
family.
23
5.1.4 Family Size
Table 1: Distribution of Household based on the size of the family
S.N. Number of family Number of Size of family Percentage

member Households
1. 1–4 15 Small 37.5
2. 5–8 19 Medium 47.5
3 9 – 11 6 Large 15
Source: Field Survey 2015
In 40 household, family size varies from 1-11 members. The above table reveals that out of the
total 40 households the family size of one- four members was 37.5%. This family size is generally
considered a small family; with 5-8 members can be categories into medium while this one has
been found occupied 47.5% of the total sample households. In such a household to carry out
educational, economic activities are harder than in small family size.
Family size with a member of 9-11 had observed in 15% of the total. In such household to provide
all modern facilities is not easily possible, as it requires a huge amount of income. The average
family size of this community is 5.525 members per family. The population of female Baram is
found to be slightly higher than Male and the average age of Barams people was not found to be
Figure 5: Distribution of Household by the size of the family
24
more than 60 years. The result is inconsistent with the result of Baramu et. al. in 2011 which shows
the higher population of male(54.2%) than female(45.8%) and Kansakar et.al. In this study low
percentage of the population was found above 60 years of their age.
5.1.5 Drinking water and sanitation
Potable drinking water and sanitation are the most important community health parameters. In the
earlier time, rural people used well (Kuwa) water for drinking. In the study area, drinking water
was stored in a well-cemented tank and finally distributed through the pipeline. However, it is not
considered as safe for drinking purpose without further purification. Tap water is quite safer than
the well water if the source and supply system is well maintained and hygienic.
However, the study area declared as an open defecation free area about two years back, some
Baram people of this area do not have latrine facility in their own house. 85% of households have
their own toilet, 15% of them were using neighbor's toilet for defecation and the single house was
using the forest as a means of the latrine.
Drinking water and sanitation is the major index of better health. Nowadays Baram people in the
study area are well conscious about latrine and safe drinking water as a result of the different
NGO's working in study area regarding water and sanitation. They are aware of safe drinking
water, however, water sterilizing methods like boiling, use of chlorine, potash etc is not in practice.
Therefore, water-borne diseases like diarrhea, typhoid fever etc. is most prevalent in this area.
Most of the people in this community prefer Dhami Jhankri for treatment when their family
members fail sick. They go to the hospital only after Jhankri refers them. A strong conservative
custom of lagu/bhagu, Boksi exists on their mind. This may be due to uneducated society and less
awareness regarding these issues.
5.1.6. Health Service
In rural areas of Nepal Dhami/Jhakri is regarded as a synonym of health service. Most of the people
in this study area also go to Dhami/ Jhakri when they fall sick before going the hospital. But
treatment practice during illness is directly related to the health situation of the person. Therefore
treatment practice of sampled household was also studied. The pie chart describes the treatment
practice of study households in the first priority basis.
25
Figure 6: Distribution of Baram household by treatment practice
5.1.7 Education
Master Level
Bachelor Level Illiterate
2%
12% 17%
Intermediate
Level
4%
Illiterate
Literate
Literate School Level
13%
Intermediate Level
Bachelor Level
Master Level
School Level
52%
Source: field survey 2015

Figure 7: Distribution of Baram based on educational status
Education is considered as the light of the soul. It is a most important factor which is responsible
for developing one’s personality and leading the life towards a positive way. It was believed that
26
social change is possible only through education. In the above table, educational status is separated
into five different groups. People who can’t read and write are considered as illiterate, people who
can only write their name and hardly can read are kept in literate and rest three are separated on
the basis of their level of education.
In the distribution of Baram population on the basis of educational status based on age group a
high number of old aged (above 60) Baram people are found to be illiterate (10.8%), very few of
them were literate. In the age group of 15 to 49 comparatively higher number of literate (12.8%)
people and under SLC (32.6%) were found and on the same age group (12.4%) passed SLC and
some of them doing graduation in university, 5 of them completed their bachelor degree and 2
people completed a Master's degree . This result is in agreement with a previous study by Baramu
et.al. in 2010 in the same district. This data shows that the educational status of Baram is gradually
increasing by virtue of time. As the data obtained higher number of old Baram are illiterate which
shows that in past time they do not enrol in school for formal education the, enrolment and success
rate in SLC were drastically changed in comparison to previous year which may be due to the
establishment of secondary school on 2051 BS in their vicinity which may directly induce them
for sending their children in school.
Table 2: Gender wise distribution of educational status
Gender Education Total

(%)
Illiterate Literate School Intermediate Bachelor Master
(%) (%) Level (%) Level (%) level (%) Level (%)
Male 11(5.4%) 11(5.4%) 73(36.1%) 3(5%) 4(2%) 2(0.9%) 99(49%)
Female 27(13.3) 18(8.9) 42(20.8) 12(5.9) 2(1%) 2(1.4) 103(51)
Total 38 29 115 26 5 202
Above table shows that out of 202 Baram people, 38(18.81%) were illiterate (Among them females
were higher in number than males), whereas 29(14.35%) were literate. 104 were studying in school
27
and 26 people go for university graduation. Only 5 persons have completed university degree
among them 3 are girls and 2 boys. This study shows that there was higher discrimination among
son and daughter education in past but nowadays it is not that much noticeable. After the
establishment of the higher secondary school near Baram community, the educational status has
been changed drastically. However, the total percentage of the educated people of this community
was not satisfactory.
The distribution of educational status based on gender, the illiteracy rate was found to be high in
a female in compared to male. Similarly, among under SLC group significantly higher (30.2%),
the percentage of the male were found in comparison to female (21.3%). This may increase the
class drop-out rate of a female in lower secondary and secondary level as a result of marriage in
small age and gender discrimination on education in previous years. However slightly higher but
the approximately the same percentage of male and female were found to be passed SLC (6.9%)
and (5.9%) respectively. Similarly, the percentage of enrollment in university for graduation is the
same in male and female. Which shows gender wise discrimination for education and small age
marriage of girls is gradually decreasing in this community.
5.1.8 Knowledge toward Education
In the study population, (15%) of the household have at least one person with a university degree.
Higher education up to class 12 is available in their local vicinity. All the persons are sending their
children to school. A total of 53-school going children are present in the population. Among them
8 (15.094%) student enrolled in boarding school, however, 45 (84.90%) children are going to a
government school. (12.5%) head of the household know about technical education and (87.5 %)
head of the household were unknown about technical education. The educational status of parents
directly influences in their children of Baram community. Most of educated Baram people having
sound economic status are found to be sending their children in boarding school. Very few parents
are aware of technical education; all the parents are sending their children in school without gender
discrimination. The parental occupation, agriculture manpower demand, cultural values are found
to be playing a major role for lower educational status among Baram community in previous time.
To uplift the educational status of Baram no any NGO, INGO and other government agency have
been working in this community.
28
5.1.9 Family Planning
Baram people are a marginalized ethnic group of Nepal; Population of Barams are not considered
high but as being a small population, Baram households have the larger size of family comparing
to another caste family in the neighbor village. Implementation of government family planning
program implemented delayed in rural areas of Nepal, therefore, Baram people also practiced these
means of family planning delaying. Some Baram men have undergone with vasectomy surgery
whereas some of Baram women also undergone with laparoscopy surgery. Few of the men and
women had used other means of contraceptive for temporary family planning. Some of Baram
people are not even using any means of family planning yet. As the progression in educational
status, Baram people are aware of family planning. Out of 40 households, (89.5%) people know
about family planning, (65%) of them were undergone with at least one family planning method.
It was found that among the family planner couple (30.8%) were female and (69.2 %) male.
Besides this result a believe is strongly working that is, after doing mini-laparoscopy surgery
female will become weak for doing heavy physical work.
Table 3: Distribution of household based on the use of means of contraception
Family Planning by Number of Households Percentage,
Male 18 45%
Female 8 20%
Not done 14 35%
It was found that out of 40 household respondents (89.5%) were familiar about at least one method
of family planning. (22.5%) had used temporary family planning method. Similarly, from the
above table, it has found that 45% of households male had done vasectomy surgery and (20%)
female were undergone with mini-laparoscopy, (35%) households were found to be not using any
means of family planning yet.
29
5.1.10 Work Distribution in Family
In the family of Baram, each member of the household has his\her own responsibility for running
a family life. In most of the houses, men were the head of household; as head of the household has
the main role in decision-making. In this community, men do hard and heavy work like plugging
land, construction of houses, carrying heavy loads etc. Women do their tasks like preparing a meal,
caring for children & animals, Other than this women collect the firewood, harvest, and plant the
crops. Children after the age of eight years they assist their mother in household work at rice field
especially in summer vacation, when all the crops in field plantation finished. Men go to nearer
brick manufacturing factory in leisure time from agriculture in order to make bricks and make
some money. Baram men are also found to be involved in other occupations, such as government
service (especially army and police forces), business, and daily labor. Work distribution of men,
women, and children in Baram community is shown below in the table,
Table 4: Intra-familial work distribution

Family member Work distribution
Men To plow the land in farming season, daily basis labor, service etc.
Women Cleaning house, preparing meal and feeding animals etc.
Children Going to school Grazing animals and at holiday bring water for a
looking etc.
Old people Grazing animals, caring for children and looking after the house at
daytime etc.
5.1.11 Involvement in social affairs

Society is a complex form of different social institutions like a club, political parties,
nongovernmental organizations, religious organizations etc. As being social beings people in
society involved in a different social institution in order to fulfill their basic needs.
30
Table 6: Distribution of household based on involvement in the social organization
Types of organization Number of Involved Percentage

households
Political Organization 10 25%
Local Women's Organization 8 20%
Farmer Association 1 2.5%
Co-operative 3 7.5%
Not Involved 18 45%
Total 40 100%
5.2 Economic activities
Nepal is a land-locked developing country of South Asia. Most of the Nepalese people depend
upon Agriculture for their livelihood. One of the current debatable issues in Nepal is that weather
Nepal is entered into capitalism or it is still one of the semi-feudalistic states. Whatever the
economic status of the country, the national economy has been directly influenced by globalization
and privatization. Agriculture and remittance are the most contributing sources of national
economy. More than fifteen hundred youths leave Nepal daily for employment in a foreign
country.
Baram is one of the marginalized and socially excluded ethnic groups of Nepal. National economic
status and globalization pattern have also influenced the economic activities of Baram society but
the main source of income of Baram is still the traditional agriculture and seasonal labor. Despite
of different poverty alleviation programs conducted by the government, NGOs and donor agencies,
the economic condition of Baram has not been uplifted yet. Most of them do not have the sound
economic condition and are involved in agriculture activities. Very few peoples are involved in
business, government service, and another private job. The real monetary activity is very low.
5.2.1 Occupation
The main occupation of Baram is agriculture but it is still limited for fulfilling day to day life only
and not really in subsistent level. The deficit foodstuff is being supplied through buying.
31
Table 8: Distribution of household based on Source of Income
S.N. Source of Income Number of households Percentage
1 Agriculture 7 17.5
2 Agriculture & Remittance 10 25
3 Agriculture & Governmental service 8 20
4 Agriculture & labor 15 37.5
5. Agriculture, Remittance & Labor 1 2.5

The agro-based activities are a seasonal one. Rest of the time they seek for other work, however,
the off-farm work is also very limited. Most of Baram men have been engaged in nearby Bricks
factory during the off-farm time. Besides this, some Baram people have also been employed in
government services like army, police, and teaching but in very few numbers. Some others are
involved in private services in urban areas of Nepal.
5.2.2 Land Properties
In an agrarian economy, the extent of ownership of land is the main indicator of the relative
economic status of people. In Baram community land properties are an important index of
economic condition. Generally, the land is categorized into two types as Bari and Khet. Bari stands
for non-irrigated land where crops like maize, millet are planted whereas Khet is irrigated at least
on rainy season and planted Paddy and Maize. The following table gives the land properties pattern
of the Baram Community. Initially, Baram people were only the owner of the land of that area.
According to old Baram people, these land were gifted by Shah royal family to them on behalf of
the contribution provided by Baram to the royal family as the Dole. Before 2031 BS Kipet system
was effective. At this time other community people cannot buy land of Baram and land holding of
Baram was stable.
32
Table 5: Distribution of household based on land holding size
S.N. Landholding size Number of Households Percentage
1. Less than10 Ropani 14 35 %
2. 10 to 25 Ropani 22 55%
3. More than 10 Ropani 4 10%
The land was divided into their brothers at the time of joint family disintegration. As Kipet system
was wiped out by Nepal government from 2031 BS, land of Baram started to decrease day by day.
Other cast people started to migrate to Baram territory, and they captured most of valuable Baram
land by using different means. Baram people used to make more expenses to celebrate life rite
passage like marriage and Chhewar, in order to manage such program they take some lone from
other caste people and depositing their land and later on they are unable to refund loan with a high
rate of interest, ultimately other caste people captured their land. On that way, Baram people lose
land from their grip.
5.2.3 Products
The major agricultural products of the study area are maize, millet, paddy, wheat, soybeans etc.
they cultivated potato, cauliflower, radish also.
Table 6: Distribution of household based on crop production
S.N Crops Amount in Muri Average in Muri
1. Paddy 256 6.4
2. Maize 133 3.32
3. Millet 179 4.47
33
The products have no cash value because they use the grain for daily livelihood.
Millet is also used to make wine and alcohol which they use most in festival and
daily life. The deficit grain is managed to buy from Aarughat bazaar.
5.2.4 Livestock
Livestock is also an important source of income of rural people. It supports the farming activity.
It is also a source of protein for people. The importance of domestic animals is not limited only to
economic aspects. Some animals are socio-culturally and religiously more important in Hindu
society.
Table 7: Distribution of household based on the number of livestock
S.N. Livestock Number
1. Buffalo 57
2. Cow 9
3. Ox 39
4. Goat 138
5. Hens 235
5.3 Cultural Aspect
5.3.1 Social system
Although Baram practices their traditional culture according to Buddhist philosophy, they are also
highly influenced by Hindu culture and practices. Consequently, there exist two patterns of
religious ritual practices in the Baram community: the native practices and the adopted Hindu
practices. Traditionally, the Baram seem to have been worshippers of nature. The worship of
Chandi (the Goddess, the symbol of natural power) is central to Baram traditional cultural practice.
Rituals for the worship of Chandi also entail the worship of Kul (the family God), Bhume (the land
God), Vayu (the wind God), and Van Jhankri (the jungle God), among others. Apart from their
34
native practices, the Barams also follow most of the Hindu rites and rituals and celebrate the Hindu
festivals.
5.3.2 Rituals of Baram Community
Ritual is an important living system of human beings which differentiates them with other living
creatures. It can be defined as a sequence of activities involving gestures, words, and objects,
performed in a sequestered place and set sequence. The intelligence, creativity, knowledge has
enabled them to live with a distinct existence and identity over other living creatures. “Culture is
that complex whole which includes knowledge, belief, art, morals, law, custom and other
capabilities acquired by man as a member of society” (Tylor, E.B 1881). Every ethnic group has a
unique culture which includes governing systems, dressing, food patterns, rules, and regulations.
5.3.3 Rites of Passage of Baram community
Human life passes through different stages. In every stage, they perform different ritual
ceremonies. Birth, marriage, and death are the main rites of passage in Baram culture. The
processes of the performance of rites of passage are different in every community. Therefore,
elaboration of their ways of performing rituals and institutions are necessary to know how they are
consolidating their social unity. On the other hand, it is also necessary to know how they are
preserving or changing their traditional rituals. In as much Baram community is found to be
performing these according to their own culture.
5.3.3.1 Birth Rite
Birth is the universal fact of human life. During the time of delivery, they take help of an
experienced woman who knows something about delivery, nowadays some governmental and
nongovernmental organizations are actively working on neonatal and maternal health care. So that
local peoples are being facilitated about delivery. In complicated cases, they are going nearby
health post situated in Arughat for delivery. The mother who gives birth to a baby is called Sutkeri
and her family and clan members observe birth pollution for 6 days called sutkero.
35
5.3.3.2 Nwaran (Naming Ceremony)
Nwaran is performed on the 6th days after the birth of the child. This ritual is performed believing
God writes the fate of the child on that day. At the same time (sixth day of birth) the naming
ceremony (Nwaran) is celebrated. Some Baram people follow the rituals as like Hindu society and
they perform Nwaran according to Purohit (Bramhin people). Previously the name of the newly
born baby was used to give according to the day they born or place of birth, for example, baby
born on Tuesday was named as "Mangale" and baby born on jungle named as "Ban Bahadur". The
name is given by Purohit looking his birthing date and timing. The purification of birth pollution
is also done on the same day.
5.3.3.3 Bhat Khuwai (First Rice Feeding)
When the baby becomes 5-6 month a ceremony called Bhat khuwai is organized for feeding rice
for the first time. First rice is feed by parents and the maternal uncle, in this occasion relatives
are also invited and they give some presents for baby with putting tika and feeding rice.
5.3.3.4 Chhewar
When the boy child becomes 5 years then it is time for their chhewar. Chhewar is a cultural rite of
Baram people after which boys are allowed to be involved in death rite of their parents. During
this child is kept inside a cow cottage and the hair is cut by his maternal uncle. This ritual is
performed in a very simple manner. In this community, chhewar is celebrated as a great occasion.
5.3.3.5 Marriage
Marriage is a socially recognized institution for having a legitimate sexual relationship between a
man and a woman for the protection, upbringing, maintenance and socialization of the children by
establishing a family. It is a strong institution in Hindu society and perhaps every other society.
Whatever mentioned about marriage system in the past, in the current situation Baram community
is running based on the patriarchal system. One man can marry with two or more than two women
and live in one house is called polygamy marriage. Inside Baram community, in the death of wife
one can marry with his Sali or accept surrogate marriage but do not accept Dewar-Bhauju or
Jethaju Buhari marriage. According to the traditional rule of this community, they did not accept
36
inter-caste marriage but now it has got changed. In the Baram community, especially three types
of marriage systems are in practice.
I. Arrange Marriage
In the arrange marriage system among Baram, the initiative is supposed to take place from the
bridegroom’s side or bride’s side both. When the parents of a boy want to marry their son, they
request to other parents who have a daughter. They practice marriage through negotiation and
elopement. Marriage with ones maternal uncle's daughter is allowed but with father's sister's
daughter is strictly restricted
Marriage rituals are performed at the bride’s residence and the marriage feast is hosted by the
bride’s party. The marriage rituals include Sagun, lagan, anmai, swoyambar, and bidai. The nuptial
ceremony is performed at the bride goom’s residence. Sindur, glass-bangles, and mangalsutra are
the marriage symbols for women. Some clothes and utensils and different kinds of assets are given
to the bridegroom as dowry. On the occasion of the wedding ceremony, the janti and other Barams
enjoy and quarrel to each other by taking domestic wine and eating feast.
Another day the janti returns grooms home with the bride. On this happy occasion in the groom's
home, all their kin and neighbors are invited to a feast (domestic wine, pig's and buff meat, rice
and other items provided for a feast).
37
II. Cross-Cousin Marriage
Note: = Male, = Female
Figure 8: Cross Cousin marriage system chart
In Baram community, one-sided cross-cousin marriage also exists in which sister's son can
marriage with brother's daughter but vice versa is restricted. But nowadays young Baram
population of this area doesn't want to practice this type of marriage system.
III. Love marriage
In Baram community, love marriage also exists. They meet with each other on different occasions
like local mela parba, jatra etc. Some love affairs got accepted by their parents and changes to
38
arrange marriage. If their parents are against their relationship then they take the decision to get
married with their lover. Some couple got marriage from Jatra too.
IV Inter-Caste Marriage
In the past, if someone married with another caste person, he would be out of the caste. Water and
other things touched by him were not accepted by others especially got married with so-called
lower cast.
Nowadays, especially after 2046, the situation has changed a lot. Education, mass communication,
state law, close interaction with other caste people etc. are playing a vital role in minimizing the
caste-based discrimination. In the Baram community, there is also a trend in favor of the inter-
caste marriage from older to younger generation. From the in-depth observation, it was found that
there was three Baram who had got married with another cast girl including Chhetri and Newar
girls. And many more girls Baram girls got married to another caste man. In past one boy from
chhetri community in the same village had got married with Baram girl; perhaps that were the first
inter-caste marriage of this community in this area. Nowadays education, mass communication,
public awareness about racial equity may play a major role to increase the inter-caste marriage
among Baram community.
5.3.3.6 Mortuary or Death Rites
When a person dies, the dead body is cremated in any area or at the side of the river called Khutti
khola by sons and other relatives. At that time, the dead body is tied with a white cloth. All the
relatives and close neighbors participate in the funeral procession. If the dead person is old or
adult, he/she is burned but if the dead person is a baby or child, he/she is buried. The burning
process of corpse initiated by his/her sons and some other relatives too, and by finishing the
burning process all the participants of the funeral procession take bath in the river. Family members
and clan members associated with deceased are also ritually polluted. No Pooja (Worship) or any
religious function can be performed during the polluted period (12 days). Death pollution, in Baram
community, is purified by Purohit (Bramhin) on the 13th day of death.
39
5.3.4 Festivals
Nepalese people celebrate various festivals according to their culture and tradition. They worship
various Gods and Goddesses and enjoy themselves by eating, drinking and dancing. So it can be
said that Nepalese people know how to live in pleasure. The festivals which Nepalese people
celebrate are associated with one or other of the divinities, held sacred either in the Hindu, Buddhist
or Muslim theology. The Baram community of the study sites celebrates festivals as other Hindu
and Buddhist do. Baram community celebrates festival according to two religions. Dashain, Tihar
(Deepawali), Maghe Dakranti, Chandi Purnima etc. are the main festivals of the Baram
community of the study site. The ways of their celebrating are given briefly as below:
5.3.4.1 Dashain
Dashain is a very popular festival in Nepal. It is the longest and the most auspicious festival in the
Nepalese annual calendar, celebrated by Nepalese people throughout the globe. It is also celebrated
by many Baram communities. It is the longest and most anticipated festival in Nepal. People return
from all parts of the world, as well as different parts of the country, to celebrate together. All
government offices, educational institutions, and other offices remain closed during the festival
period. The festival falls in September or October, starting from the Shukla Paksha (bright lunar
fortnight) of the month of Ashvin and ending on Purnima, the full moon. Among the fifteen days
on which it is celebrated, the most important days are the first, seventh, eighth, ninth and the tenth.
In preparation for Dashain, every home is cleansed and beautifully decorated, painted as an
invitation to the mother goddess, so that she may visit and bless the house with good fortune. The
main God Durga is worshiped in Dashain. The main celebration glorifies the triumph of good over
evil and is symbolized by goddess Durga slaying the terrible demon Mahisasur, who terrorized
the earth in the guise of a brutal water buffalo. On the occasion of Dashain, they buy new clothes
(Dresses) and eat delicious food with Buffalo and pork meat and taking domestic wine and
whiskey. Another major part of Baram Dashain is the construction of Ping, of two types one by
Bamboo swings and another by furniture wood called "Rote Ping" in Nepali. They present the best
of local culture, tradition, community spirit and fun. These swings are constructed by community
members with traditional methods which use ropes made from tough grass, bamboo sticks and
wood, etc. The swings are normally constructed a week before phoolpati and dismantled only after
40
the festival of Tihar which comes after Dasain. The height of some swings exceeds twenty feet.
People of all ages enjoy in the swings. They are especially famous with children.
5.3.4.2 Tihar
Another festival of the Baram community, as other Hindus are Deepawali which is also known as
Tihar. This is celebrated for five days. Goddess of wealth, Laxmi, is worshipped on this festival,
especially on the third day of Tihar which known as Laxmi 34 Pooja. Tihar, in general, signifies
the festival of lights, where diyas are lit inside and outside the houses to make it illuminate at night.
The five-day festival is considered to be of great importance as it shows reverence to not just the
humans and the Gods, but also to the animals like crow, cows and dogs who maintain an intense
relationship with humans. Some Baram People make patterns on the courtyards using materials
such as colored rice, dry flour, colored sand or flower petals outside of their house,
called Rangoli which is meant to be a sacred welcoming area for the Goddes Laxmi the god of
wealth. The fifth and last day of Tihar is Bhai Tika. This day sister put “Tika of seven colors”
Sapta Rangi Tika on the forehead of her brothers, to ensure long life and pray to Yamraja for her
brother’s long life and prosperity as this festival also known as Yamapanchak. Sister offers
brothers Shaguns of dry fruits especially walnut, hazelnut (Katus), fruits and sweets and in return
the brothers give their sisters gifts and money. The brothers also put Sapta Rangi Tika to sister and
bow her on her feet and assure her to protect her till the end of life.
Another important part of this festival is playing Deusi. It is believed that King Bali sends them
to play Deusi. Baram children and teenager mainly made a group with musical instrument sing the
song and dance as they go to various house collecting money, sweets, food and giving blessings
for prosperity. Bhailo is generally sung by girls, while Deusi is sung by boys. At the end of these
songs, the woman of the house serves food and gives money to these deusi/bhailo singers and
dancers. In return, the Deusi/Bhailo team gives blessings for high income and prosperity.
5.3.4.3 Maghe Sakranti
Baram community celebrates Maghe Sakranti a festival observed on the first of Magh in
the Bikram Samwat Nepali calendar bringing an end to the ill-omened month of Poush when all
religious ceremonies are forbidden. On this day, the sun is believed to leave its southernmost
position and begin its northward journey. In this festival, All the people take bath in the early
41
morning and eat Khichari (A kind of dish made by a mixture of rice, pulses and til) sell roti, buff,
pork meat with local millet made wine and whiskey. The festival is celebrated as a belief of long
life.
5.3.4.4 Chandi Purnima
This festival is celebrated on the of Baishakh Purnima a full moon day. They celebrate this festival
happily and hopefully to get happiness. They cook rice, pulse, vegetables, curd, and meat on that day.
5.3.4.5 Naga Panchami
This is devoted to the worship of the Nagas(Snakes), the divine serpents. Pictures of the Naga are
stuck over the doorposts of all the houses in the morning as protective spells. On this day, Baram
people use cow-dung to make a model of the serpent and display on the wall of their house and
worship by offering flowers, incense, milk and apply a paste of red power and ‘lava’ of paddy.
One of the important aspects of Naga Panchami is that, if the snake gods are well fed and their
images are widely displayed on this special day it is believed that family will be blessed and
protected from drought and famine, death from snake bite and disease. And snakes are also
regarded as the god of water and believed that after worshiping snakes water from seasonal waters
come very soon in summer for rice planting.
5.3.4.6 Saune Shakranti
Saune shakranti is celebrated as the festival on the occasion of happiness for being able to successfully
completion of rainy season and completion of rice planting in the rice field. On this festival, Baram
people eat buff, mutton meat with local wine. And at night different plants like Bhalayo, kurilo, and
other firewood were burned on courtyard then these burning firewood is thrown as far as they can
saying word to take all the skin disease that may be caused by rainy season along with fire.
5.3.5 Food Habits
Every community has its own food habits. Thought the Baram community has no any distinct food
habits, they usually take two principal meals. The first is taken at about ten o’clock and the second
after the sunset. Though they prefer to eat rice their food items may be any things (rice, corn, millet
etc.) because their food items depending on what they get from their occupation. The community is
42
non-vegetarians. They keep cock, buffalo, pigs and goat for income and meat when their relatives or
guests visit their home, rice, and chicken are cooked. They even borrow rice from neighbors on such
occasions. Local millet wine is the main liquor of Baram community probably not ends ever at their
home. In festivals, they also made millet whiskey for serve to guest and for their own use. Some Baram
people are smokers and some are not.
43
CHAPTER VI: SUMMARY CONCLUSION AND
RECOMMENDATION
6.1 Summary
Baram are of the marginalized ethnic group mostly populated in 11 districts of Nepal. This
sociological descriptive study was conducted in Aruchanaute VDC, ward no. 6 and 8 of Gorkha,
with the major objectives to study the socio-economic status and cultural patterns of the Baram
communities among this locality. A total of 40 households including more than 200 populations
were included in this study, standard questionnaires were used to collect the data employing survey
methods and thus collected data was analyzed and presented using SPSS computer program.
Different economic, sociological and educational were analyzed to describe the socioeconomic
condition of Baram and different cultural practices were observed and analyzed to describe the
cultural practices of Baram. The economic condition of Baram was found to be gradually
increasing, however, traditional agricultural patterns and daily labor-based income pattern may not
meet the satisfactory level of economic growth. The literacy rate and educational condition of
Baram were also found to be increasing. But a high rate of class dropout rate from school was the
major concern of this study. The cultural practices of Baram are also found to be adopting but
nowadays mix culture practice was also found to exist. The data generated from this study will be
helpful to the policy maker to make the policy for the betterment of socioeconomic status of Baram
as well as institutions that are working intensely prioritizing marginalized ethnic groups of Nepal
to formulate idea and implement these different programs and will be helpful to open the door of
further research for the sociologist and anthropologist.
6.2 Conclusion
Hence socioeconomic status of Baram has been studied and cultural practices of Baram also
studied. According to this study Barams of Aruchanaute- 8 were migrated from Kharchok of
Gorkha and Aruchanaute -6 were migrated from Nalang Dhading. Most of Baram people (72%)
prefer to stay in the nuclear family. Still now (65%) Baram people prefer Dhami/Jhankri for their
44
treatment first. The educational status of Baram people is gradually increasing as (51.9%) has a
joint school for formal education (12.9%) of them has passed S.LC. (2.5%) of them has graduated
however still (18.8%) Barams are illiterate. No significant difference was seen between the
educational status of male and female. The economy of most Barams is based on agriculture and
labor. Some of them have joined government services and some are going to a foreign country for
labor. The agriculture-based on the cultivation of crops like corn, paddy and millet and animal
husbandries like oxen, goats and buffalos and hens. Land properties of Baram are not equally
distributed; small population holds a large scale of land. Barams of this study area are Hindus and
social life system of Baram is based on traditional culture. Dashain, Tihar, Maghe Shakranti, saune
shakranti are their major festivals and they are a worshipper of nature. Nwaran, first rice feeding,
Chhewar, Marriage, and death rites are the major rites of passage of Baram.
6.3 Recommendation
The major issue of concern is poverty and backwardness of the Baram communities in Nepal.
Poverty and backwardness have wide ramifications in the life of the Baram ethnic group as it is
systematically tied with low landlessness, lack of enough food, education, health and participation
in politics; particularly in the local government bodies. Despite all efforts in the fields of education
and health by the government and various NGOs/INGOs the impacts of these programs are still
minimal in the areas of study. So recommendations are outlined here on five major areas: caste-
based discrimination, economy, health, education, and political representation.
One of the reasons behind backwardness of the Baram community is identified as caste-based
discrimination. In the previous period of time, Baram was taken as agricultural workers as Hali in
the house of higher caste people in the village. This discriminating slavery tradition was adopted
for a longer period of time which leads Baram communities towards uneducated and back warded
society. However nowadays that tradition has been ended but inferior feelings are still hidden upon
them, that concept is working in Baram people, as a result, they prefer physical labor rather than
education and continued alcohol consuming tradition. Therefore empowerment program,
awareness program should be organized for Baram to change their inferior feelings and to uplift
their social status. Among the Baram community land holding size is not equally distributed, it is
45
not wise to focus their attention on agriculture and animal husbandry. The Baram community only
raises buffalos, oxen, and goats which is only limited to meet the needs of fertilizer and labor. The
only alternative available to improve their economy is to provide them with professional technical
skills and encourage them to establish their own business. The Baram community of the study site
possesses some level of skill in their traditional occupation like making bricks and building a home,
but this skill has yet to develop fully to compete in the market with other groups. These needs both:
better technology to utilize their skill. The NGOs/INGOs and the government should play a
significant role to improve their skills.
Though the education is gradually not taking a good shape among the Baram communities, there
is need of concerted effort both by the government and the NGOs/INGOs to improve the level of
education by sex and age in the study site. Recommendations for improving the present level of
education are:
To motivate them towards education, an awareness campaign in the Baram villages should be
launched through drama, audio-visual media such as television, local FM radios, so that the
campaign can help the Baram community to perceive the importance of education in life.
To reduce the class drop-out rate, the different attractive program should be done, for example,
free day launch program by NGO/INGOs which has been adopted by different school and shows
the positive impact.
To encourage the school dropped-out student to rejoin the school, teacher, school management
committee, district education office along with NGOs should adopt different attractive package
and program.
Nowadays most of Baram people relate the school education with employment and income, in this
condition informal, formal vocation education and skill development programs like excavator
operator, automobile mechanics, electrician, mobile repairing mechanics, veterinary medicine,
Beauty parlor training for women, handcraft trainings etc. should be given by District development
committee coordinating with CTEVT and NGO/INGOs especially targeted to the school dropped
out group and unemployed SLC passed group.
46
Social workers and social leaders should play an active role to motivate Baram parents and children
towards education. In view of the low participation of Baram children in secondary and higher
education measures such as stipend, hostel facilities and seat reservation in higher studies should
be provided to encourage them.
Most of Baram communities spend a longer period of time before and after the celebration of the
festival by consuming alcoholic beverages. This culture not only helps them to fester their health
and weakened the economic status but also spoil their social status. This tradition of celebrating
festivals and ceremonies waste their working time and loses their school time by their children.
They sacrifice a number of cocks in the name of demised ancestors in occasion of Chandi purnima
which induce them to make more expenditure in festivals, ultimately affect the economic status.
Therefore for the betterment of their socio-economic status of Baram they should employ the
alternative ways of celebrating festivals and organizing different life passage ceremonies. They
should manage the time and expenditure for celebrating festivals.
47
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Baram, B. K. (2064). Baram Jatiko Samajik, sanskriti ra arthik

awostha.(Unpublished)
Baram, B.K. (2065). “Baram Jatiko Sanskriti”. Baram language documentation

project, Linguistic Central Department, T.U.
Barnes, M. 2065). Social Exclusion in Great Britain. An Empirical Investigation,
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Dahal, K. B. (2005).Deepening Marginalization in the Name of Development: A
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49
University Press.
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Lalitpur.
50
ANNEX
G. Questionnaire:
SOCIO-ECONOMIC STATUS & CULTURAL PRACTICES OF BARAM
(A study of Baram community among Aruchanaute VDC ward no. 6 & 8 Gorkha)
Date:……………..
Name:…………………................ Age:………………. Sex: M F
Religion:………………………….Education:………………
Occupation:……………………
Size of the family:………………
1. How long have you been living in this village?
a. less than 25 years b. for 25 years
c. Since 50 years d. More than 50 years
2. Do you know about the origin of your ancestors? If yes
a. where was their origin?.....................................
b. why did they migrate ?.....................................
3. Are you thinking of migration? Yes/No: in both case Why

……………………………………………………………………………...………
4. Do you have any involvement in politics or social affairs?
li
a. It's nature ………………................
b. How long? …………………………….
c. why?..............................................................................
5. Are there any social services available in this village? viz: health ,NGOs, family planning etc.
if Yes
mention their nature of services and period
6. How is marriage arranged? Mention
…………………………………………………………..
7. How many people attend the ceremony? ...................................
8. How is marriage expense managed?
…………………………………………………………………………………..
9. Give a brief description of ceremonies like,
a. Child Birth b. Nwaran
c. Chuda karma d. Death
10. Which is the major festival?
a. Dashain b. tihar
c. Chandi d. sauneshakranti
e. Magheshakranti
11. Do you caste share your joys? If yes, in what way? .......................................
12. Is there any change is the way of celebrating these festivals? If yes
mention……………………………………………………………………………………………
lii
ECONOMIC STATUS
1. Do you have your own lands?
a. Yes b. No (if yes how much……………………..Ropani)
2. What is your main source of income?
a. agriculture b. Business c. Labor
d. Service d. Other
3. How much crop products yearly?
a. Rice………Muri b. Maize……………..Muri
c. Wheat……….Muri d. Millet……………..Muri
e. Other …………….Muri
4. Do you have your ancestor property?
a. Yes b. No
5. Do you have tenant land ?
a. Yes b. No
6. Have you registered your tenancy right?
a. Yes b. No
7. If No why you don’t registered?
……………………………………………………………………………
8. Do your products fulfill your basic needs?
a. Yes b. No
liii
9. From where do you get debt?
…………….................................................................
10. Who is the owner of the land in your family?
a. Male b. Female
EDUCATION
1. How much have you studied?
a. Literate b. Primary
c. S.L.C. Pass d. Higher education
2 . If quitted at earlier step why you quitted?
………………………………………………………………………………………
3. Have you been sending your children to school?
a. Yes b. No
(If not, what is the reason? Financial problem / lack of school in vicinity /
other………………………)
4. What level of education institution is in this village?
a. Primary b. Secondary c. Higher education
5. Up to what grade do you want to educate your children?
a. Primary b. S.L.C. c. More than S.L.C.
6. Whom do you prefer to provide education?
liv
a. Son b. Daughter c. Both
7. Are you satisfied with the standard of education?
a. Yes b. No
8 Where do you go for higher education?
……………………………………………………………………………..
9. Are there any people who have university degree?
a. Yes b. No
10. Do you know about technical education?
a. Yes b. No
HEALTH & SANITATION
1.How many time do you check up your health in a year ?
a. Once b. only in need c. not all
2. Where do you go to check up when you fall sick?
a. Hospital b. Dhami/Jhankri c. Health Post
3. What is the frequent disease in your family?
a. Diarrhea b.Dysentery
c. Typhoid d. Other
4. Have your children been vaccinated?
a. Yes b. No
lv
5. Do you have latrine facility in your house?
a. Yes b. No
6. if no latrine facility, where do you go?
a. Open place b. forest c. River
7. Which marriage do you prefer?
a. Cross-cousin b. out of clan
8. What kind of family do you like?
a. Single b. Joint
9. Have any of your family members used family planning means? If yes who?
a. Male b. Female
10. Do you accept widow marriage?
a. Yes b. No
11. Do you have caste discrimination in your own ethnic community?
a. Yes b. No
12. Do you have dowry system in your community?
13. What is your mother tongue?
a. Balkura b. Nepali c. Other
14. What is the role of women in your home?
a. Domestic work b. Other
lvi
15. What kind of clothes does your family member use?
a. Traditional dress b. Normal dress
Check list for key informant’s interview
• Origin
• Family
• Head of the family
• Marriage
• Festival
• Dress and ornaments
• Ceremonies
• Language
• Education
• Health
• Occupation
• Agriculture
• Land holding
• Animal live stock
• Employments
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Socioeconomic Status and Cultural Practices On Baram by Jitendra Shrestha

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Socioeconomic Status and Cultural Practices On Baram by Jitendra Shrestha

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SOCIO-ECONOMIC STATUS AND CULTURAL PRACTICES

(A Study on Barams of Aruchanaute VDC, ward no. 6 and 8 Gorkha)

A Dissertation Submitted to Tribhuvan University, Tri-Chandra

Admission Year: 2011

Symbol No: 370400

The dissertation entitled "SOCIO-ECONOMIC STATUS AND CULTURAL PRACTICES OF

Dissertation evaluation committee

2. Dr. Janak Rai ……………………………

3. Tika Kaini ……………………………

APPROVAL LETTER .....................................................................................................................III

LIST OF FIGURE ....................................................................................................................... VIII

LIST OF TABLE ............................................................................................................................IX

CHAPTER I: INTRODUCTION ....................................................................................................... 1

1.1 GENERAL BACKGROUND OF THE STUDY ............................................................................................ 1

CHAPTER II: LITERATURE REVIEW ............................................................................................... 8

2.1 THEORETICAL PERSPECTIVE ........................................................................................................... 8

CHAPTER III: RESEARCH METHODS ........................................................................................... 11

3.1. SITE OF THE STUDY ................................................................................................................... 11

CHAPTER IV: PHYSICAL SETTING OF THE STUDY AREA............................................................... 14

CHAPTER V: DATA ANALYSIS AND PRESENTATION .................................................................... 21

5.1. SOCIAL CHARACTERISTICS & DEMOGRAPHIC .................................................................................. 21

CHAPTER VI: SUMMARY CONCLUSION AND RECOMMENDATION............................................. 44

E CURRENT DOCUMENT. .........................................................ERROR! BOOKMARK NOT DEFINED.

1.1 General background of the study

1.2 Statement of the Problem

This study has focused to address the following research questions,

b. What is the social life system among Barams of Aruchanaute?

1.3 Objectives of the study

III. To study the cultural practices of Baram.

Socio-economic status of Baram

2.1 Theoretical Perspective

In addition, culture is the human-made a sophisticated collaboration of physical and nonphysical

2.3 Cultural Trends in Baram

CHAPTER III: RESEARCH METHODS

3.1. Site of the study

3.3 Universe and sampling

3.4 Data Collection

3.4.1 Formal interview

3.4.2 Direct observation

3.5 Data analysis

3.6 Limitations of the study

Figure 1: Map of study area 14

4.3 Natural Resources

4.4 Settlement Pattern and House Structure

4.5 Background of the People of the Study Site

4.6 Caste Hierarchy in the Study Site

4.7 Population/Ethnic Composition

4.7.1 Language and Dialects

5.1. Social characteristics & Demographic

5.1.1 Origins of Baram

5.1.2 Population structure

Figure 3:: Distribution of Baram by age and sex

Source: Field survey 2016

5.1.3 Types of family

Figure 4: Distribution of Baram based on Types of Family

Source: Field survey 2015

Table 1: Distribution of Household based on the size of the family

S.N. Number of family Number of Size of family Percentage

1. 1–4 15 Small 37.5

2. 5–8 19 Medium 47.5

Source: Field Survey 2015

5.1.5 Drinking water and sanitation

5.1.6. Health Service