The occupant of the area has Buddhist beginning and their way of life, custom and way of life is exceptionally impacted from the west Tibet. Outside the Limi Valley there is other Buddhist groups are Yultso Dunpa, Tukchu Lungba, Nyinba and Changba. They all are live in stone hovels put with mud and the making their work with creature farming and horticulture.
The passage to this valley for untouchables has been opened in 2000 and from that point forward just couple of trekkers pass this remote area. Lima Valley Trek is genuinely troublesome yet remunerated of quite often being separated from everyone else with nature since just a couple of trekkers are coming here. The adventure takes us to the segregate excellent Limi Valley Trek, which begins from Simikot region head quarter; this range is untouched by urbanization and has saved the excellence of nature. The trek takes us to the thick evergreen timberland of the low Karnali canyon to high bone-dry Limi valley traverse Nara La pass 4530m. While we out from Limi valley we cross Nyalu La pass 4950m lastly Langdok La pass 3980m and back to Simikot. From those passes we can see astonishing mountain perspective of Mt. Saipal and Gurla Mandata South.
History of Limi People
In 1961, an outskirt was drawn between Ngari, western Tibet, and Humla, northwest Nepal. From that point forward, Limi has formally been a piece of Nepal. In 1992, People of Limi issued their native card. The three towns Til, Halji and Jang of Limi together make a Village Development Committee, which is going by head individuals from Limi.
Similarly as the historical backdrop of Limi is concerned, they have never been politically and socially isolate from Ngari, in Tibet. Today, the more seasoned era have distinctive recollections of the past and still have verifiable records demonstrating that the Limi individuals paid a yearly Man assessment to Purang Dzong, the locale base camp of Purang, in Tibet, lodging duty to the provincial kingdom of Nepal, and friar expense to Gyangdak religious community, the primary cloister of the Drikung Kagyu Order, found comfortable foot of Mt Kailash.
Rinchen Ling Monastery at Halji town witnesses the Limi People’s history the most. A most surely understood Buddhist expert Lotsawa Rinchen Sangpo set up the religious community in the tenth century amid the brilliant time of Guge Kingdom. Rinchen Ling cloister was named after the authors’ name and it has been following the time when the principle social, authentic and religious focal point of the three towns of Limi. Today, the cloister has recorded protests and reports to evidence the history.
Nearby Rules of Limi People
The three towns of Limi watch the dead laws of Tibet as their nearby standards. Subsequent to 1959, when the Tibetan Government lost its power over the nation, the new Communist Government of China has presented new national Chinese laws. In the meantime, in the mid 1960s, Tibet’s neighbors Nepal and India took the chance to draw the fringes of Tibet with the new legislature of China and picked up a specific measure of power over a huge number of Tibetans, who are currently known as Tibeto-Nepalese and Tibeto-Indians, under the laws and regulations of Nepal or India individually. The general population of Limi have kept Tibetan laws as their neighborhood rules with a specific end goal to proceed with their Buddhist method for living and to safeguard their religion, society and conventions. Under the tenets of the three towns of Limi, the 180 family units are marked by classifications: Grong-Chen (huge family unit), Grong-Chung (little family) and Mo-Hrang Ma (single lady family).
All the social obligations of the villagers are partitioned by status of the family unit: enormous families are considered 100%, little families as half and single ladies families as 25%. When all is said in done, this standard covers each part of the villagers’ lives. At the point when an essential guest, for example, a religious educator (lama) or an administration agent, comes to Limi, the huge family units are obliged to send the same number of stallions as important, the general population of the little families need to run with steeds, while single lady families are given some littler undertaking to do. The three towns of Limi have a complete arrangement of guidelines, which are kept both as composed reports and oral articulations, to be utilized any circumstance. For instance: to secure nature, the villagers are not permitted to slaughter untamed life or cut trees.
Another standard expresses that when the wife in a major family unit brings forth two children, the more youthful child must be appointed as a minister; when the wife of a little family or a solitary lady family unit brings forth three children, the center child must turn into a friar. There are consequently numerous family units where there are more than two friars. In Limi, there are three religious communities in Limi Valley Til town Kunzom Dhongag Choeling, Halji town Rinchen Ling and Jang town Phalgye Ling. All the monetary costs of the religious communities are gathered from the friars’ families, except for some single lady family units where there is no child beyond 18 years old. The cloisters have some little scale land, which is leased to those families who wish to work it in return for installment to the religious communities.