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The Changing Face of Language and Linguistics in Nepal: Some Thoughts on Thangmi Mark Turin Himalayan Languages Project Leiden University The Netherlands 1. Introduction Thangmi is a Tibeto-Burman language spoken in the districts of Dolakha, Sindhupalcok and Ramechap in central Nepal by an ethnic group of ~he same name. The younger generation are oft.en not fluent in their ancestral language and resort to Nepali even in conversations with other Thangmi. By this reckoning if by no other, Thangmi is an endangered language and should be given due attention by the state as well as by programmes oriented towards ethnic upliftment. Furthermore, since Thangmi is an unwritten language and the phonology does not yield easily to being rendered in the Devanagari script1 it is of the utmost importance that the spoken language is recorded and described soon. Traditions are inherited orally in the Thangmi community and in this respect, the language functions as a repository of all salient features of Thangmi culture, such as origin stories, songs, clan names, rituals and jokes. In this article I will discuss my findings on the language and provide sqme background information so that the Thangmi language may be better positioned in the socio­ linguistic context of Nepal. 2. What's In A Name? Choosing the correct name for an ethnic group or category in Nepal is an increasingly difficult process and the Thangmi provide a good example of this. Over the past few years, there has a been a noticeable shift towards the use of ethnic names in the Nepali public arena. The process seems best summarised as a Thangmi Gunz. in Dolaklia District - "~ - · ve away from Nepalified names, often imposed on ethno- bemg a mo . linguistic groups by the dominant admm1strat1on,. to a more concerted use of indigenous ethnonyms. An ethnonym is the na~e db members of an ethnic group to refer to themselves or their ~=gu~ei and these are fast gaining currency in N epaL A few examples will serve to prove the point. The Gurung of central Nepal call themselves Tamu in their own language, and the Tamang Thakali of Mustang refer to themselves as Thakali ('people from Thak') in conversations with non-Thakali, but in their own language call themselves Tamang. There is a comparable situation among the Thangmi. In everyday speech, the Thangmi call their language Thangmi Kham or Thangmi Wakhe, and refer to themselves as Thangmi, but in elevated ritual language some shamans use the term Thani. The Nepali designation for the group, on the other hand, is Thami. In the same way as various Kiranti peoples such as the Sampang, Kulung, Bantawa and so forth have used (or been forced to use) the collective surname Rai in lieu of their proper clan names, so too the Thangmi people have in the past used the collective Nepalified surname Thami rather than opting for their respective clan names. This also happens to be the way the name appears on official Nepali census reports and statistics. The situation is rapidly changing, however, and for the better. The ethnic group formerly known as Limbu are a case in point. For at least two generations, many of the better off Limbu families opted for the surname (or family name) Subba, indicating status and prestige, and sometimes even an appointment in the administration of the time. Whilst some families have chosen to keep the Subba title, others have turned their backs on th,e term in favour of something more ethnically sound. One particular favourite is Yakthumba, of which there are various spellings. The use qf ethnically;.conscious names by prominent members of the Limbu community has also encouraged others to follow suit. The popular musician Nirakar Yakthumba of the group 1974 AD is a fitting example of such a trend. Other Limbu have chosen even lesser-known names, such as Angdembe, and in so doing have to explain both the spelling as well as the origin of the term to most people they meet. Names, in short, are an ethnically and politically emotive issue. Over the past few years, it has been interesting to observe how members of the Thangmi ethnic group have also embraced the ethnonym trend and have started using a variety of different - 'J.O - surnames. When I first started working on the Thangmi language, the only surname in circulation was the Nepalified Thami. In the last two years, many more prominent Thangmi have started using the ethnonym Thangmi. In certain situations, one now finds the use of a clan or lineage name in lieu of, or alongside, Thami and Thangmi. Examples of this would be Sri Meghraj Simi Rishmi Thami, the editor of a Thangmi'journal entitled Dolakhareng; or Devendra Dusunpere writing in the journal Citizen (Nagarik); and Prakash Thami 'Dunshupere ', the author of a beautiful Thangmi poem in the collection An Anthology of Poems [National Language]. I have chosen to cite all these examples because they are the beginning of an important new trend towards ethno-linguistic awareness amongst the Thangmi community. It was pleasing to note that in the list of the 61 nationalities of Nepal on page 123 of the first volume of this journal, Janajati, the Thangmi feature in the list of ethnic peoples inhabiting the middle hills under the name Thani rather than Thami. When explaining the provenance of their ethnic group, Thangmi themselves resort to explanations which have some etymological connection to their Nepalified name. Amongst other unlikely stories, I have heard explanations based on the Nepali word tham, meaning 'pillar, column, prop, main stem' or 'tree trunk'. The story goes as follows: one day a bahun saw a semi-naked stranger approaching him carrying a heavy tree trunk. When stopped and questioned about where he was going and what his name was, the man replied that he was hoping to sell the wood for grain and that he had no name. The bahun bought the wood for use in the construction of his house and named the man Thami, 'the one who carried the wooden pillar'. This account is ethnolinguistically highly unlike(y., ~nd only confirms the degree to which Thangmi culture has been assimilated into the socially and politically dominant ideology of Hindu Nepal. Moreover, I have every reason to believe that the indigenous term Thangmi precedes its Nepalified equivalent, Thami. For an ethnic group who speak a Tibeto-Burman language, the following linguistic explanation based on Tibetan would make much more sense. The name Thangmi has two possible etymologies in Tibetan, one being thang~mi 'people of the steppe or pasture lands'. the other being the more disparaging but potentially more plausible mthah-mi 'barbarians, border people', a name which original inhabitants of an area might apply to newcomers from another land. The syllable-final consonant [h] in the first syllable of the latter Tibetan term could yield a velar nasal [ng] in the given context if, in this word, the letter does - !(.~ - not serve just as an orthographic device. The prefixed letter [m] is not sounded in modern Tibetan. In modern Tibetan pronunciation, then, either derivation would yield Thangmi. It is of course unlikely that an ethnic group would chose such a negative-sounding name for themselves, but if, as I suspect, the Thangmi are a nomadic people who have only relatively recently adopted a lifestyle of sedentary farming, it is highly plausible that they would have been given such a name by the neighbouring Tibetan-speaking population. In this article, and in all my future writings on the language and ethnic group as a whole, I shall use the native ethnonym Thangmi in place of the Nepalified Thami, the latter being a term which the Thangmi themselves are eager to shake off. 3. Population Statistics In the Nepal Population Census of 1991, conducted by the Central Bureau of Statistics, the total Thangmi population of Nepal by 'caste/ethnic group' was recorded at 19,103. Moreover, speakers of Thangmi as a 'mother tongue' were totalled at 14,400, and 822 speakers of Thangmi as a 'second language' were recorded. Over 35 years earlier, the 1952-54 census recorded 10,240 speakers of Thangmi as a 'mother tongue', while the census of 1961 registered a slight decrease in native Thangmi speakers to 9,046. It is worthy of note that the population of ethnic groups of a comparable size in the 1950s and 1960s, such as the Chepang (1961, 9,24 7 speakers) and the Danuwar (1961, 11,624 speakers), have increased dramatically in number. In the 1991 census, the Chepang-speaking population was recorded at 25,000 and speakers of Danuwar at 24,000. By contrast, according to the census statistics, the Thangmi-speaking population has remained more or less the same size over the same 30-year time period. Based on my own research among the Thangmi, I find the 1991 figures to be considerable underestimates. In some Village Development Committees (hereafter VDC) there are 2,000 to 3,000 Thangmi inhabitants. By this reckoning, it would take only five VDCs of this size to make up the alleged 14,000-strong Thangmi population. The reality is that there are many more VDCs, perhaps 15 to 20, with such sizeable Thangmi populations. A more realistic, though still conservative, population estimate would be more in the region of 30,000 for the whole Thangmi ethnic group. In my opinion, there are two main reasons for this discrepancy. First, ethnic Thangmi and speakers of the Thangmi language usually live in remote and inaccessible areas where population surveys are difficult to conduct with any real accuracy.

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