Different implications in different
cultures that produce network and relationship in the society. It is one of the universal
social institutions (Rao, 2008). In Chepang community levirate, sorrorate and cross-
cousin forms of marriages are found (Rijal, 1996). In levirate marriage a widow
marries with her husband’s brother whereas in sorrorate marriage a widower marries
with his wife’s sister. Early-age elopement (bhagi bibaah) is highly practiced and
arranged marriage (magi bibaah) is very rare. In bhagi bihaah both girl and boy agree
to marry after having several meeting.
Doing agricultural work (melaapaat), engaging in Parma labor exchange system and
going to mela (cultural program) provide opportunity to Chepangs (girl and boys) in
thickening their relationship and after that they finally enter into marriage
relationship. In this marriage, agreement of their parents is not necessary and parent
of both parties also accept the relationship but this marriage relation could not get
social recognition in the Chepang community. For social recognition of this marriage
bride’s parents have to call the groom to their house in future.
The invitation time extends up to ten years and time span is not the big issue. The
groom side goes to bride’s house after getting invitation from later parents’ side. The
groom side brings local liquor and eating items including fruits, breads (cell roti)
while going to bride house. The tradition is known as sagun lagne. The local liquor is
made up of millet grains and maize grown on Khoriya land. Only after that bhagi
bibaah gets social recognition and social value in Chepang community.