According to Oppitz (1974) the first migrants into Khumbu belonged two proto-clans, known as Minyagpa and Thimi, which later split into the clans which constitute the present Sherpa Society based on the historical documents he also describes that the Sherpas original homeland was Kham region of the eastern Tibet which is almost 1300 miles from the present homeland Solukhumbu. They migrated due to Politico-religious and internal religious conflicts. They were bound to leave their ancestor homeland. Their first migration started in 1530A.D. and that continued till 1850 A.D. There are other reason incorporated by different scholars as Sange Tenzi Lama (1971) and Downs (1980) have opined that Sherpas migration occurred due to harassment given by Mongol. On the ground of the Sherpa beliefs Haimendorf stated that "their ancestors migrated south along the Rongshyar Chu- west of the Rolwaling Himal and then turning to east settled first in Solu and gradually they moved northwards into Khumbu (Haimendorf 1964,Jerstad 1966) In this point there lies the major contradiction because the traditional belief is that their ancestors came to Khumbu straight from Tibet across the Nangpa la as the main trade route passes along this area between Khumbu and Dingri region of Tibet(Sherpa1882, Kunwar 1989)

It is also stated that first ancestor of the present Sherpa did not migrate from eastern Tibet to Nepal as a whole tribe. They came in very small numbers. But he didn't speak about the numbers of migrants. He also mentioned in his book the first Sherpa migration into Solu-Khumbu region in 1532 A.D. (see: Poffenberger 1980, Gurung, and Shalter 1996)

Ortner(1978) reported that the Sherpas migrated into their present location in Nepal from the Kham region of eastern Tibet about 450 years ago. It is not clear why they left, harassment by marauding Mongol tribes or religious repression by the reformed Tibetan Buddhist sect. Although it seems equally plausible that there was some local upheaval in the feudal social structure

Gautam (1994) concluded that Sherpa migrated from Tibet approximately 600 years ago, through the Nangpala pass. They have a legend which states that during the reign of Mongol King Tsokpo Ddzangubrae, The king attempted to spread the teaching of the Gelugpa sect and in the process tried to convert forceively the existing Nyingmapa followers into the gelukpa sect many people were put to death for their unwillingness to part with their Nyingmapa beliefs. It is probable that a group of nyingmapa followers migrated to the land south of their homeland and had taken shelter in the Khumbu region in the initial stage and from where they re-migrated to other outlying areas afterwards.

Mola a tradional oral story narrated during the occasion of wedding in Bigu in Dolakha relates about their original homeland in Kham, Tibet. One inhabitants of Kham fled-away and arrived in Thasa and from there they came to Dhingri. Some of them crossed the Nangpala pass and settled in Khumbu valley of present day Solukhumbu District. Even from Khumbu some people got down to Solu and settled in gomba dzyung (present Junibesi) later on as the population increased, some people reached chortung la (the ridge of Jiri) from where they look to the north- western side. It shows that the Sherpas first settled in Khumbu, and then gradually they emigrated to the north-western part of the present homeland. But it doesn't give any idea to calculate the date of migration (Kunwar, 1989). Zangbu(1995) writes in his book. The first person came to Khumbu by way of Rolwaling valley and Tashi lapcha.(pass) from Kham in eastern Tibet 600 years ago.

Previously they were not addressed by the word 'Sherpa'. But it is not clear in what circumstances this term came to be associated with this particular group from the Tibetan point of view, Sherpas dwelling in the highlands of Nepal are southerners rather than are easterners, though there is the tradition that before their migration to their present habitat they had settled in eastern Tibet(Haimendorf 1964,1984) In this context, some Sherpas came to the conclusion that they address 'nubripa', western, for the same type of culture group whose habitat is western part of Nepal. Similarly, the term Sherpa is used for the "eastern inhabitants of Nepal". Another group opined that the term indicates" man from rising sun area". Therefore, they were addressed Sherpa. But it is so why the other ethnic groups of Eastern Nepal is not addressed by the term "Sherpa". According to reincarnated Lama of Tengboche monastry, the first man came to Khumbu from Kham Salmo-Gang (east of Tibet) whose clan was called Timi (Thimi), incarnated from the god Wosal and his name was pajzin. After he returned back to Tibet the people asked him where he came from he replied "the east part of Kham" That is how the name Sherpa, easterner came into being (Kunuwar,1989) But some Sherpas of Solu are not in favor of this opinion. According to them, the word Sherpa is of very late origin.

It has come to know on the basis of different literatures cited above that Sherpas were migrated to Nepal from the Kham region of Tibet 5 to6 hundred years back. But one study carried out from Ethnographic Museum (2001) which has revealed the fact that Sherpas were not migrated crossing the boarder of Tibet to Nepal because the present days political entity of the kingdom of Nepal was not in existence there. Only after the unification by P.N. Shah, the Himalayan region of present day Nepal became an integral part of the kingdom of Nepal. As in those days there was no definite identity of Nepal and Tibet like all those indigenous people of present day Nepal. Sherpas would move from one place to another place of the Himalayan region as Alpine pastoralists and traders. The Himalayan region was the common land of all Tibetan speaking people of various nationalities.. So, Sherpas are not the migrants of Tibet or immigrants of Nepal Himalayan region whether it can be present day Nepal or Tibet.

It is presumed that the group of people migrated out from Kham region, east of Tibet, was called as " Shyar Khamba" (People who came from eastern Kham) and the place where the migrant people started to settle was called " Syar Khumbu". As the time passed the " Shyar Khamba", inhabitants of shyar Khumbu, were called as Sherpa.

Similarly, Shyar Khumbu (present day Solukhumbu) and especially the villages and mountains of Khumbu region are found to be named in Sherpa language.

Sherpas are religious minded people and every house has a corner set aside for their gods placed in decorated chambers. They believe in- “assume” is probably more accurate- the basic Buddhist principles of sin and merit, and of reincarnation to various states of being, exalted or miserable, depending on the amounts of sin and merit accumulated in the course of a lifetime. (Ortner,1978)

Sherpas burns incense every morning inside and outside the house for purity. They also burns butter lamps inside the home for merit making. They offer holy water in each and every morning in the name of Gods.

Census defines a literate is who can read and write by understanding and in addition can do general additions and subtraction. According to the national census 2001, the national average literacy rate is 53.7 percent. This Census presents the data of only 43 indigenous nationalities. According to that census, the literacy rate is 46.6 Percent, which is less than the national average literacy rate (53.7.) Only 16 groups have average literacy percentage higher than national average. (See table...)

The literacy rate of Sherpas is 50.4 percent which is lower than the national average. Looking at the educated indigenous nationalities, ie those who have studied from primary to bachelor or above level. Except few ethnic groups like Newar and Thakali others are in an extremely backward state. According to the census 2001, adult literacy rate (aged 15 years and above) of Sherpas is 37.4 percent and educational attainment of SLC and above (16 years and above) is only 5 percent which is very low comparison with other ethnic and caste groups of Nepal. (eg. Kayastha(50.2%), Newar(24.7%)Thakali(16.1%)

Sherpas observe and celebrate number of colorful festivals throughout the year. Most important of them are Losar and Dumjee. Losar is observed to celebrate the New Year. According to their calendar (Sherpa, or Tibetan). The New Year falls in late February and early March. During the festival Sherpas perform the act of cleaning the house for auspicious dining the ritual food and virtuous deeds. They try not to collect the debts during the occasions. While holding Kansur rites, especially village and clan god and spirits are given offerings for the renewing of the protection of the village. During each month, on the eighth, tenth, fifteenth and thirtieth day’s people offer tso (rice cones) and torma and go on little pilgrimages. The eighth day of each month commemorates Senge Mella,the medicine Buddha. On the tenth day of each month is is Tse Chu, when Guru Rimpoche returns to earth. The fifteenth day is when Opame, the Buddha of infinite light, visits and the thirtieth day is the Buddhas auspicious day.

Dumjee

Sherpas celebrate Dumjee from the seventh to the thirteen days of the fifth month. The tenth day celebrates the anniversary of Guru Rinpoche's birth on a lotus flower. Another day commemorates when Lama Sanga Dorje attained enlightenment.

This festival serves as a religious and community duty to bring the villagers together. Each family has its turn to provide the festival for the village. In each village (Khumjung, Pangboche, Namche, Thame) eight families a year have a turn at Sponsoring Dumjee. Eventually everybody has a turn. To prepare for the festival, on the seventh day of the month, the year's sponsor hold a meeting and the next day they arrange all the cooking utensils and food. On the ninth day the Dumjee laws (Sponsors), eight families from the village, begin giving rice to all the other villagers.

Special torma used at Dumje are made according to the mystic diagrams specified for the pujah called Thugdup yang Nying Duepa.

Nyungne

Ngyungne is celebrated at Gomba (monastery) for four days. It is a period of atonement, the observance of which brings a high and powerful sort of merit to the participants. It involves fasting and other abstentions, together with acts of humility and contrition, and is the major occasion of which the lay people may systematically enact and experience the ascetic ethnic. During their fast the prayer 'Om mani pad me hum Rhi' is invoked and prostration is frequently followed before the altar, Participation in ngyungne as in all other Sherpa rituals, is strictly voluntary, and on a purely individual basis. Some people observe it annually, while others decide to do on an ad hoc basis often because of some recent disturbing event in their lives.

The complet celebration extends over four days. On the first day there is Sang (incense burning) ceremony. On the second day, the penitents spend the day in the temple, with the Lamas leading them in simple prayers and recitations. The penitents are served are large meal at midday of the second day, by the Sponsor volunteers. Following this meal, there is a complete fast through the third day, until the dawn of the fourth, at which time the participants are given a big meal. During this period, too, there is to be absolutely no conversation. On the fourth day, following the breaking of the fast, the Lamas make altar items a tso, to be held that evening. Most of the village shows up on the tso ceremony, a party of high gods and human congregation in celebration of the merit occurred and god effects wrought by the Ngyungne observance. Following the tso, people volunteer for the various contributions for next year's Ngyungne Mani Rimdu.

Mani Rimdu

Mani-Rimdu is celebrated every year, in May at Thame monastery and in November at Tengboche, Chiwong and Thakshindhu monasteries old people have great Satisfaction in seeing the religious dance of the monks in various costumes and masks of the various deities, while the adolescents have their own fun. It is indeed a great occasion for Sherpas.

Fangi and Yarchang

Besides above mentioned festivals, in Sherpa community, there are other numbers of smaller occasions which are no less important from the social point of view. Yarchang is celebrated in the high pastures in July when the people are tending their cattle, and the corresponding Fangi festivals are held the same time in the lower villages .

Fangi is a week long festival, celebrated mainly Khumbu region at the end of July.During this time, villagers gather in different houses. At the beginning of the week, each participant must bring a load of wood, a load of potatoes and participate in making some chang, or instead, they can just pay an entrance fee, which will cover for the food and drinks.During the day villagers play cards and talk, whereas at night they drink chang and dance. On the last day of the festival all the villagers gather next to the Gomba and sherpa dance, whilst singing their traditional songs.