JYERMING EATHEN RONG-I

I know your roving eyes did not catch a glimpse of that glistening drop of tear in my joyful eyes as you lay gargling in my arms.

            Let me be honest with you- I never expected myself to harbor such sentiments but when I first heard your wail in the operating room my eyes just swelled with some unknown emotions. I just did not know from where the overwhelming sensation creeped into me. I was supposed to be the “black leather-power metal-overdriven guitar-growling macho-heavy metal listening male. Even after you moved into my wife’s womb, I had my reservations. My primary concern then was the hope my wife will be safe till the end. Yes I did get those thrills when we felt your kicks but yet I wondered whether it hurt my wife or not. My first connection with you came around the time you cried your way out of your mother’s womb. You were placed in my arms at about 10:00 am on the 16^th of July 2010, all wrapped up and a bundle of world that was beyond my comprehension. I had become a father- a death metal listening father who always thought tears were meant to be private. 

            I still remember Aneu (Dr. Gyalmith), telling me that since there was no sunlight that week you had to be given photo therapy (a fancy name for keeping you under 4 tubelights with your tender eyes covered) for many days as there was a likely chance of you getting jaundice (somehow it was quite normal to have every newborn to catch the disease). Your mother (mind you she is tougher than me) took a bath just the next day you were born much to the scoldings of her mother, my mother (both your nyukungs)and  the doctor gasped in utter disbelief when she heard that your mom had taken a shower the very next day after she had a caesarean operation. Where was I –oh yes I was there trying to make you sleep in the “photo therapy” cradle and I was running out of “warm soothing” lullabies. In fact your aunty Pema and Aie Tenzin both had suggested me just to hum in low voice keeping you near my heart so you could feel my beat. And for all the years of heavy metal I did not have one song in my mental jukebox that could make you comfortable. Believe it or not your father’s first lullaby was Creed’s “One last Breath”, followed by “Chopsuey” of System of a down. I even tried to mellow down “Master of puppets” and “Enter Sandman” (both Metallica hits-your father is one crazy Metallica fan) for you. But yet there I was-so oblivious to everything and connected only to you. In fact Aneu Gyalmith came down and told me to take a long walk (that day you were just 3 days old) alone. And I went straight from Adarsh Nursing Home (where you were born) to 10^th mile and was reflecting on those 3 days that brought on a new dimension in my life. I am not trying to be the melodramatic father running out of steam but yes you were welcomed into my life with much joy and exhilaration.

            This is just to remind you how special you were when you came into our life.

            ……ooops ! We will talk about your mother next time      

....busy me...

Khamri to all

....whew! A quick apology to all the readers. Its been a while since i uploaded any blogs on this page and i have reasons for not being as regular as i have been. I am sure the readers will bear with me and come back when i will be back in business (..that i hope is very soon)....anyways till then enjoy the different glimpses of Nye Mayel Lyang

....ALAS..

What pushed the Rongs’ backs against the wall…

Well the starting of the hunger strike in Kolkata by the Rongs made me think hard-amongst all minorities and Scheduled Tribes in the Himalayas, Rongs are the only ones who have to resort to such extremes.

Then I considered as a Rong and tried to grasp the situation. It’s the genuine sense of belonging that pushes the Rongs. The hills are our home and when problem arises in home we try to solve it anyhow and not ignore them and seek refuge in another neighboring nation.

The History has not been too kind to the Rongs. Scattered across the hills of this part of the Himalayas Rongs had their own clans and chieftains who were much in tranquil with their co-existence with the nature. I know of many new age historians armed with one sided argument walk away with the laurels while making the facts even stranger than fiction. The ancestors of our “blood brothers” came down the passes and swore allegiance to the treaty of “KAYUSA VEE LAONG TSAOKS” only to rule over us for another 300 years. The Namgyals (the ruling family of Sikkim) tried to rein in the hostility that arose due to the usurping of the land by taking into confidence the Rong ruling class and giving them, titles and offices in the Royal House. The resentment towards the taking over never really died down but the historians were careful enough to forget many such upheavals and conspiracy so that the theocratic set up would not be disturbed. While post 1835 and the conniving tricks played by Grant and Lloyd with Chogyal Tshugphud Namgyal, the Rongs in Darjyulyang too were facing new domination which had started after the massacre  of Chongjod Bholod’s family in 1828. Then the white trash of this side of Atlantic, which by now were already well entrenched on this side of the Indian Ocean, ensured that “the Buddhist prayer wheels were rapidly replaced by Hindu Mantras”. And in this historic cacophony the Rong spirit, unity and spiritual affinity towards Mayel Lyang (the utopia of the Rong conciousness) gradually disintegrated into two classes: the oppressors and the oppressed. It was the oppressed who by all means stuck to their heritage and culture and language as these were the only binding forces to remain of a culture that was once the most prolific and spread out across the Himalayas.

And of the Rongs in Damsang Lyang (present day Kalimpong sub-division) Gaybu Achyok (Gyelpa Achog) had erected Laong Tsaoks (stone pillars) all the way to Tibet to demarcate the his domains from that of the Bhutia Chogyal in Sikkim. His assassination only led to the House of the Paro (no wonder Rongs still call Bhutan as PROLYANG or Paro Lyang) to take over Damsang Lyang (Thank you Anum Azuk). Sikkim did not bat an eyelid because the descendants of the Minyak house  were never the warrior kind (remember they were the spiritual leaders in the first place with Buddhist agenda of the fleeing Nyingmapas during the the strife with the Gelugpas in Tibet).

India happened and yet nothing happened for the Rongs.

            This is the story of the oppressed Rongs who never had a voice even on their own lands and today the oppressed has come out in the open.

Pang Lhabsol-A Lepcha's take

The two rong festivals taken up by the denjongpas are “Pang Lhabsol” and “Kagyet dances”. When coaxing the native Lepchas to accept them within their fold , Khye Bhumsa , the far sighted and intelligent ancestor of the kings of Sikkim had accepted the conditions laid down by Thekong Tek among which were the CHYU  RUM FAAT and gave it a glorious name “Pang Lhabsol”. Pang Lhabsol means “come to witness the thanksgiving”.

To start off the ceremony and the function of the “Pang Lhabsol” the traditional royal Bongthing comes from Dzongu for the propiation of the Gyapdut (Yabdu) who is supposed to come up from the plains. Yabdu is considered as the deity who gaurds the southern gate of the Kingdom. The worship (by a local bongthing) is undertaken from a high hill above the Golma forest near Sevoke Kalijhora (Suvok) overlooking the plains of the Zo lashi. –REN ARTHUR FONING (LEPCHAS MY VANISHING TRIBE)

The worship of Yabdu and Dzonga (the supreme guardian deity of Sikkim) together make up the “pang Lhabsol” as we know today. The Pang toed Chaam introduced by the third Chogyal Chyagdor Namgyal (early 18^th century)performed during the Pang Lhabsol festival involves the invocation of the two main deities mentioned above. Earlier this Chaam used to be done at the grounds of the “Tshuk La Khang” but after its discontinuance it has been taken up by the Karma Kagyu Monastery of Ralong, South Sikkim.

An observation of the Lepcha festival of the Chyu Rum Faat or the worship of the great Lepcha protector mountain KONGCHEN KUNGLHO reveals that the general idea behind the “Pang Lhabsol” is but almost similar to the Lepcha worship. The Pang Lhabsol is said to have its origins to the first invocation done by Lhatsun Chempo who entered this area through the western side. But yet again it took the third Chogyal to institutionalize this festival and introduce the Pangtoed Chaam. Here too it maybe noticed that the invocation is for protection very similar to the lines of the Chyu Rum Faat.

Chyagdor Namgyal (the third Chogyal) had fled the state to Lhasa with one Yukthing Tishey during the intrigue initiated by his half sister Pendi Wangmoo. It is mentioned that he underwent rigorous religious training in Lhasa and also became the royal astrologer to the Dalai Lama. He was also granted Magisterial rights to some estates there. So when he returned the occupying Bhutanese forces (up to Mangbru) retreated (no plausible reason cited so far) across the Singtam but the Kingdom lost the region Kalimpong (Dumsong) for ever. There are other sources that claim Gyelpa Achog (Punu Gaybu Achyok) of Dumsong had a major hand in this retreat. The general Public morale of a Kingdom whose king had fled the nation leaving the Lepcha (Rongkups) citizens to fend for themselves deserved a new rejuvenating event which re-laid the lost nationalism in the souls of the recently defeated citizens. Thus was born the only “true Sikkimese” festival of Pang Lhabsol- a festival that inculcated local religious elements and Buddhist elements that appealed to both the Rongs and the Lhopos.

LEPCHA Gorkhas??

Khamri RENYU/RENSONG.

             It is with much regret and disappointment that we have come to realize the futility of our efforts in the issue of the non recruitment of the Lepcha candidates in the “RIFLEMAN /RECRUIT IN EASTERN FRONTIER RIFLES, WEST BENGAL ”. It has come to our notice that the Lepcha candidates who had cleared the recruitment process were asked to submit “Gorkha certificates” failing which they were asked to submit “Sikkimese” certificate. The entire selection process has come up with series of discrepancies.
                     The Recruitment notice clearly states that the selection is restricted to “Gorkhas” and Jharuas ((and sub-caste Meches, Kacharis and Rabhas) yet the panel for recruitment admitted Lepcha candidates’ application and no one noticed the error which clearly elaborates the fact that the panel was not aware of Lepchas status as a Scheduled Tribe (non-gorkha) in the State even though the EFR is a state paramilitary unit. The successful Lepcha candidates were asked to submit “Sikkimese” certificate which is but another major discrepancy as the recruitment notice does clearly mentions that the applications are invited from Gorkhas and Jharuas (and sub-caste Meches, Kacharis and Rabhas) only. No where in the notice is there any reference to the word “Sikkimese”.

As you may be well aware that the Lepchas (scheduled under Article 342 of the Constitution of India and West Bengal Scheduled Caste & Scheduled Tribe Recognition (Identification) Act, 1994 & SC STs Welfare department Order No.261-TW/EC/MR=103/94 dated 06.04.1995) are the indigenous and the original tribe of the Darjeeling district hills, so categorizing the Lepchas under the head “Sikkimese” with no official notification is inconsistent with the above mentioned constitutional recognition.

Article 371-F was included in the Indian Constitution according to 36th Amendment Act in the year 1975, which were the condition and an agreement between the people of Sikkim and the Indian Union for the merger. In the same manner, Article 371-F (k) protects old laws of Sikkim . Under the same, the definition of the term “Sikkimese” has different Constitutional implication. As such the West Bengal Government cannot issue a certificate to the effect.

The clubbing of Lepchas of Darjeeling Hill District as “Sikkimese” as highly confusing which has adverse ramifications in the near future to the “sons of soil” of the region.

About 400 members of Kalimpong and Darjeeling Lepcha Shejum has gone down to Silguri to protest this discrepancy. The Hunger strike is likely to start from 10.08.2010 In the Tenzing Norgay Bus stand in Siliguri.

NURSYING LEPCHA ...first RONGCHYO lupon

Pundit Nursying Lepcha (Fonningmoo) of Pakyoung Sikkim was appointed as a Lepcha language teacher in the Bhutia Boarding School, Gangtok in 1913. He was the first Lepcha language teacher of a recognized school in Sikkim. His service was terminated when the Maharajah of Sikkim Tashi Namgyal decided that Hindi instead of Lepcha should be taught in the school.

In the testimonials 3 different spellings of his name has been used. Shri Sidkeong Tulku And Shri Tashi Namgyal wrote the name as “Narsing Lepcha” JU Turner (the Civil Surgeon and Superintendent of Vaccination at the Sikkim Agency Gangtok spelt his name as Nar Singh Lepcha. A Dracote on December 10 1915 wrote his name as NURSING LEPCHA

A Dracote wrote in her testimonial “the lepcha language and people may pass out of the world without a fuller record being kept than those already exist but which are very incomplete.” The then Maharajah of Sikkim Shri Tashi Namgyal was almost apologetic and regretful to see Pandit Nursying Lepcha go.

Office order No.8 of 1913-14

            Narsing Lepcha is appointed as a Lepcha Teacher of the Bhutia Boarding School on Rs. 15/- per month with effect from the date on which he will join the School.

Dated Gangtok,

The ………June 1913                                                  Signed

                                                                                    S. Tulku

                                                                                    (Maharaj Kumar of Sikkim)

Memo No.172/m

Dated Gangtok, the 9^th June 1913

            Copy forwarded to Narsing Lepcha through Munshi Timbu for his information and guidance. Nursing Lepcha should report himself for duties to the Headmaster of the Bhutia Boarding School at an early date.

                                                                       

                                                            (Maharaj Kumar of Sikkim)

 CERTIFICATE

Pandit Nursing Lepcha served in the Bhutia Boarding School for the last two years or so as a Lepcha Teacher. The services rendered by him were quite satisfactory. I was told that he is about the best Lepcha knowing man in Sikkim. I am sorry that I had to leave him as it has been decided to teach Hindi Language to the Bhutia boys instead of Lepcha.

                                                            Sd/ Tashi Namgyal

                                                            Maharajah of Sikkim

Dzongu...A Lepcha reserve

The protected state of the Dzongu area in the Northern confines of the erstwhile Mayel Lyang has ensured independent development and evolution of the Lepcha culture. There has been considerable influence of the latter day Buddhist traditions and the Gombu culture in the social life yet the central ethos of the residents remain more Lepcha as compared to those of the lepchas who have been exposed to newer cultures entering into the Himalayan state. Historically the Dzongu reserve has always been the estate of the Queen of the Kingdom of Sikkim.

According to Gorer (1938) it was ensured by the Maharajah of Sikkim by dint of a law that only pure blooded Lepchas could be landowners in Dzongu and also maintain purity in the native tribe. The erstwhile rulers of Sikkim were quite successful in making Dzongu a Lepcha land. Gorer noted “It is only in zongu and in one or two small villages outside the reserve that there is a homogenous Lepcha society, practically undisturbed by alien influence” (Gorer, 1938 reprinted 1987 pg 37)

The erstwhile rulers of Sikkim took certain measures to uphold the indigenous tribal status of the Lepcha. In 1956, Sir  Tashi Namgyal , the  then maharajah of Sikkim issued a proclamation that stated, inter alia, “the interest of the indigenous and backward people in the North Sikkim area require to be safeguarded.” He also proclaimed “the rules relating to the settlement and /or carrying on of any occupation in such areas by outsiders (non-indigenous) only on a permit issued by the Sikkim Darbar shall continue to hold force” (Proclamation of His Highness Tashi Namgyal, KCSI, KCIE Maharajah of Sikkim, dated August 1956). Following the proclamation, the Home department, government of Sikkim issued a notification stating that “It is hereby ordered that any outsider (non-indigenous) settling and /or carrying on any occupation in the prescribed areas without permit issued by the Sikkim darbar shall be liable to imprisonment upto 3 years and / or fine upto Rs.10000 in default imprisonment upto 6 months.” (Notification no.3069/OS)

...the memories of AZEM Rebecca

..A tribute

Khamri

…….This came in from Anum Azuk Rongkup from Kalimpong.

The Indigenous Lepcha Tribal Association, Headquarters Kalimpong, in collaboration with M. Way Charitable Trust, UK, organised the Renyoo Aazem Rebecca Namchyoomoo  Memorial Lepcha Songs and Dance competition on 6th March 2010 and it was held at the newly built Lepcha Hall, Lower Bom, Kalimpong

The aim and objective of organizing the Lepcha Folk Songs and Dance Competition was to revive and foster the ancient traditional Lepcha folk songs, dance and music for posterity in Mayel lyang. The Chief Guest of the day was Ren Michael Way, England. The Lepcha youth and children from remote Lepcha villages participated in the competition and it is really heartening to report that 17(seventeen) Native English  Language Teachers from England  and elsewhere also participated in the event. Renyoo Hildamit Lepcha, Sangeet Natak Akademi Awardee, the Guest of Honour, also spoke on the Lepcha folk songs and dances.

DAVID BABUNEE

Khamri to all

            I begin with a sincere apology that I could not update this series as frequently as many would have wanted. Anyways the truth is I was waiting for the material for this article which was so eagerly given to me by ANOM Magdalene of Pakyong Sikkim.

            This is about one of the most important Lepcha hero who not only achieved great feats during her life time but she went on to impact the life of every child born into a Lepcha household. You may not be aware but she has been able to affect your life too in her own subtle yet effective way. Her name is AZEM REBBECCA

            Born in the Lepcha town of Kalimpong she had to marry her dead aneu’s Bengali Husband ( David Mohan)who was old enough to be her Grandfather under the Angaop System which is a very important cultural practice among the Lepchas (note: for more information on this system please find the relevant blog in the site www.zorbongthing-lepchaculturelessons.blogspot.com) .

            She fitted into her new role very comfortably and before long she was hobnobbing with the high profile people visiting Kalimpong during the early 1940s. Even though she had not had any formal education she managed three languages namely Lepcha, Hindi and Nepali very comfortably. A simpleton at heart she saw the plight of the indigenous Lepchas amongst the ever increasing numbers of immigrants to the small town of Kalimpong. She realized that the passive Lepchas did not stand a chance against the more virile and hardworking people entering Kalimpong.

            She joined the Kalimpong Lepcha Association in 1947 and went on to become its president. With her constant efforts she managed to lead a Lepcha delegation to meet Nehru the then prime Minister of India. It is reported that it was because of her efforts that Lepchas were included in the Scheduled Tribes (Article 342 and 366 of the Indian Constitution) list-and the benefit of which all of us are reaping now and this precedent ensured that the lepchas of Sikkim were also included as Scheduled Tribes when the merger took place in 1975. She even managed to convince to pass law restricting the sale of Lepcha land to non-lepchas.

            She also was appointed as the municipal commissioner of Kalimpong. Her house, the Kanchenjunga Kothee, in Kalimpong was a hub for the visiting British gentry, her Bengali Babus, the eager Missionaries and her kith and kin the Lepchas of Kalimpong. It is said that she behind the first documentary film made about the lepchas. She also encouraged the lepcha folk to read and write languages.

            True to her heart she managed to initiate the process of amalgamating the nature loving Lepchas into the Indian mainstream for which she worked unceasingly till she died of prolonged sickness in 1958.

Lepcha Heroes

....dear readers very sorry for this delay...actually i am caught up with a very important work and hence i have not been able to update the LEPCHA HEROES section timely..have patience and very soon i will be inserting accounts of Lepcha heroes you never knew existed.....Thank you all

LEPCHA HEROES-III

TENDOOK PULGER

This is another Lepcha hero who has been remembered by few but who has managed make a lasting effect in the annals of history. The Gazetteer of Sikkim clearly elaborates his family. Doobgye, his father, was the Jongpen of Barmie in Sikkim and had lead the Sikkimese army against the Nepalese in Nagari. Doobgye had also assisted some Major Latter to lay down the present boundary of Sikkim and Nepal. Doobgye’s second wife was Barfungputso from whom Tendook Pulger was born.

Tenduk Pulger had the good fortune to be born the nephew of another distinguished Lepcha, the Chebu Lama (Astrologer Lama); when the Chebu Lama died, in 1866, Tenduk Pulger inherited from him one third of his property, fifteen and a half square miles of land in the north-western part of Darjeeling District known as the Karmi Estate. He accompanied Sir R. Temple on his travels in Sikkim and he was made Tehsildar under the Deputy Commissioner of Darjeeling in 1875 which was followed by the post of Deputy Commissioner in 1878. The British impressed by his work and effort made him the Revenue Collector of Kalimpong Estate. During this time he also served as a tutor for Young Sidkeong Tulku who went to become the 10th Chogyal of Sikkim later

With his characteristic zeal he went on serving the British government and he was made the Manager of Khas Mals in 1885. The title of Raja was conferred on Tenduk Pulger by the British Raj for Intelligence services rendered during the brief Anglo-Tibet war of 1888, when the Derbyshire Regiment passed through Kalimpong on its way to the Jelep La.

In 1891, as Manager of Khas Mehals, Raja Tenduk organized an agricultural show, Kalimpong’s first, jointly with the Rev.Mr. Graham. So successful was it that, by 1893, it had expanded to include a beauty ompetition, not the beauty of the female form, though, but the beauty of national costumes, Lepcha, Bhutia and Nepalese.

He retired from active service and was rewarded for his services in the North East frontier with the grant of pension and estate in Darjeeling. He died in 1902.

LEPCHA HEROES-II

General Satrajeet or Changzed Chyokthup

Son of Changzod Karwang, the minister in the court of Gyurmed Namgyal and Phuntsog namgyal II during the early 18^th century in Sikkim. He is believed to have been descended from Thekong Tek himself through one Tasa Aphong who became a minister in the court of Tensung Namgyal the second chogyal of Mayel Lyang or Bras Ljongs.

In 1775-76 the Nepal King Pratap Singh Shah started making plans to invade Sikkim. Deb Tshang Rinzing Thakarpo and Changzed Chyokthop (Satrajeet) departed to stop the invaders from the western borders of the Kingdom. Changzed Chyokthup with his able guidance and shrewd tactics managed to defeat the advancing Gorkha forces at 17 battlefields in Morung now in Nepal. So severe were the defeats that the Gurkha forces retreated and the Nepal’s history remembers him as Satrajeet while his own Kingdom the present state of Sikkim does not even remember him.

He was a true hero with a sense of pure patriotism in Sikkim who without any hesitance went forward to protect the Kingdom from alien invasion. He did not have any personal agenda in the war and thus his sincerity paved the way for his 17 convincing victories over the Gurkhas while his comrade in arms Deb tshang Rinnzing was shot down in the battle of Chainpur.

He had only a daughter, married to Yapa-Tsi.suh of the Ta-karpo family, who thus became his adopted son; from them is descended the present Kazi family of Rhenock.

LEPCHA HEROES-I

KINTHUP- LEPCHA HERO

The British and their desire to increase their influence in ASIA organised the GREAT TRIGONOMETRIC SURVEY of INDIA to acquire first hand knowledge of the geography of Southern Asia. The growing Russian influence in Mongolia and northern China was perceived as a threat to the BRITISH dominance in India and South East Asia. This geographical race between BRITISH and RUSSIA gave birth to the concept of PUNDITS.

Actually the word PUNDIT (hindi language -holy man) was a codeword to describe the surveyors trained to penetrate into TIBET and CHINA and produce geographical information secretly. This was the idea of Thomas G. Montgomerie, a captain in the survey. So in 1860s many strong and determined men from lower Himalayan states trained secretly to use geographical instruments and be sent into many different parts of unexplored CHINA and TIBET.

KINTHUP, a strong LEPCHA young man from Sikkim was one of the PUNDITS who successfully went up to TIBET and traced the route of river TSANGPO (Brahamaputra in INDIA). He faced many hardships in his secret work and was also sold as a slave to a TIBETAN lama. He was so determined in his mission that he stayed as a slave for 7 months in TIBET but never divulged his secret mission. He sent a secret letter to his BRITISH masters in INDIA through a SIKKIMESE man who was returning to Sikkim from Tibet. But the Letter never reached the SURVEY authorities. KINTHUP was thought to be dead as it was 18 months he had gone to TIBET. But as dedicated individual he managed to throw secretly marked logs of wood into the river TSANGPO which flowed into INDIA as BRAHAMAPUTRA. He returned to India where no-one greeted him and acknowledged his effort. Years later was living an impoverished life as a tailor in Darjeeling’s Bhutia Busty when the SURVEYORS found out the truth behind his efforts and was given a reward. He also helped as a guide to many British surveys into Sikkim…

some lepchas of Kolkata

QUESTION

It was just the other day that we all were gathered in this  Rong cultural event. The event marked the cultural integration of the Rongs and like always we (youth with intentions) were sharing our views on the present scenario of the Rongs living in different parts of the world. The views were all different and conflicting at times but we all enjoyed the interactions as we would go home with some new ideas. Little did I know that what I would go back home with would come from a young rongkup (maybe still lingering in his late teens) with a hairstyle that reminded me instantly of the animal planet and his attitude was all jumpy and speedy. Actually we passed him off for a young English educated rong with ideas to find a simple rong nyom, his mother would like, in this event. After all most of our Cultural get togethers usually ends with lots of couples and weddings not to forget heartbreaks and sobbing. He came up and started edging his way into our talk with slight nods and a word or two here and there but before long he too was throwing in some wonderful remarks that made us think for a while.I don’t even know whether he just threw his ideas casually or was really serious about his intention. All he asked was “where do we stand as a rongkup in this nation of India or even in the neighboring countries of Nepal and Bhutan?”

This is one simple question that has been thrown around a lot in family get togethers (tungboang faat, namko bree, sunglyon etc.) cultural events and even in picnics and parties. Today many of us have left our “mainland” (Nye Mayel Lyang) in search for work and better opportunities but our ties with the “mainland” is as strong as ever even though we have adopted new strategies to establish our identities. For example I know many Rongs who so confidently refer themselves as “we Nepali (recently replaced by gorkha)” in conversations with their office colleagues. Then there are youngsters who are so thrilled to be “Sikkimese” and give an extra effort to remind friends and peers about his/her adopted identity. In fact I have met some over enthusiasts who even write “Denjyongpa” (of Sikkim) as sir names. And there are others who safely conceal their individuality behind “khansarpas, barfungpas,” or simply Namgyals, Dhondups, Wangchuks, etc. It’s kind of strange to meet youngsters who are just “Vivian” or Sylvestor or even Richard with their Sir names revealed only in their tribal certificates and school certificates.

Some of the “we” thought that it was the growing influence of media and the alien culture preached through them. In fact there was a point there as we see more of our brothers and sisters looking more Koreans than the Koreans themselves. Some of the “we” thought it was the years of sharing our villages and fields with the people of neighboring nations who came by looking for better opportunities. This point too has its validity as we have come across youngsters who claim “nepali” as their mother tongue as a safeguard because they cannot converse in their own language. Then yet again (like always) the religion factor was brought onto the table and another hour or two went by discussing the vices and virtues of the two important religions that have affected the Rongs the most-Buddhism and Christianity. The mild form of Buddhism practiced by the Rongs has in fact brought about a new kind of religion with Bongthingism and Buddhism side by side. The One God theory preached by the Christians had to go extra length by making the Rongs forget the entire age old tradition of Bongthingism and Munism and teach about the life of Jesus and his disciples. Here the Buddhist supporters claimed that at least the culture of the Rongs was preserved during the conversion of the Rongs. But yet again the Christian supporters elaborated that most Buddhist Rongs of Mayel Lyang have not in fact come to terms with the real culture of the Rongs of yore. The rituals and practices are more Buddhist in origin than the genuine Rong culture. So went on the ever increasing discussions of what really happened. In fact many Rongs have adopted the language of the preachers of these two religions as their own. Yes there are many Rongs in Buddhist hinterland of the Renjyong Lyang who are more comfortable with Bhutia language (the “royal language”) while our Christian brothers and sisters utter English words at the drop of a hat. Not to forget the more popular Mom and Dad instead of Aabo and aamu.

But the question of the “modern rong” youngster hit me in totally different area. And it set me thinking the reasons behind our life of denial. Most of us actually are not aware of a Rong hero to worship or to idolize. Our culture is close knit one and the answers given to us by our Thyukungs and Nyukungs are the ultimate and we do not question further. We are by nature tuned to follow what they have to say and advice. Without under estimating our Thyukungs and Nyukungs I believe there are many questions that they do not have appropriate answers to. And I have heard of our Thyukungs and Nyukungs jealously guarding secrets and taking them to their graves thus leaving many of the youngsters unaware. This I believe has contributed to many of our youngsters adopting foreign cultures and their complexities as their own and thus neglecting their own indigenous culture. There is a certain prejudice amongst our elders and wise of under estimating our growing curiosities and eagerness to learn more. In fact they are almost expected to develop Rongsum just by attending Cultural events and singing Rong voms. So I believe the impatient and curious youngsters, in a rush to find acceptance, pick an easy way out-adopt the more prevalent foreign culture as their own. The Buddhist had texts and monasteries to train young ones, the Christian had their churches and seminaries to induct new missionaries. But the Rongs do not have any institution to impart the knowledge of the yore. We simply pass it on from one generation to the other by means of folklores and tales. So in retrospect is it the Rong Youngster to blame for his inability to converse in Rong aring? Why did he adopt cultures foreign to Rong? Did his parents and thyukung and nyukungs play the role that earlier generations had played in case of them?

The rich cultural heritage we have is way beyond comparison to many communities. The age old practices and rituals we have kept alive are as virtuous and sacred as that of other major religions. We even have festivals and occasions through out the year to mark different aspects of our relationship with our immediate environment and nature as a whole. We have heroes who have walked this earth with the same pride and valour as those found in other mythologies. We have an intricate system of social parameters that define our very existence in this planet. We are as complete as any other community which our youngsters so easily adore. So where did we go wrong? Or did we ever go wrong? And the question lingers…..s

Noble Savages

It was during regular reading that I came across this concept of NOBLE SAVAGE. It really got me thinking as the title itself suggested something very akin to my own LEPCHA. Then I searched for more on this new concept and I slowly came across information and details which surely reflected many ideals shared by the Lepchas too. So here goes to all interested in the ethos shared by most Lepchas

I know modernization has helped us Lepcha to a great extent especially in sectors like health and education. But with it came many ills that destroyed the very fabric of Lepcha’s life. In fact the sense of eagerness and enthusiasm you see today amongst the Lepchas are actually healing procedures after years of illness that Lepcha had to carry with the advent of outsiders in Mayel Lyang. Here I am not referring to the physical illness but the wounds created in the soul of the Lepchas by the destruction of their “savage” (as others would say) lives. Setting aside the biasness that may arise with my argument I would say Lepchas were not ready for the onslaught and as such could not overcome the invasion both spiritually and economically. Where the Lepchas failed other communities picked up the spoils and went on to become more successful in the very Lepcha land. But I am not here to discuss why other communities won but why does it seem like the Lepchas have lost.

This is where the Concept of Noble Savages inspired me. Today Lepcha have one of the most active organizational framework and an efficient networking even through remote villages and inaccessible areas. The question that arises is why do the Lepchas need such and elaborate system of organizational network. Here I would like to mention that even the Lepchas who gave up their traditions and adopted religions that came across the borders too have their own system of networking and communal gatherings that they cannot do without. So does this suggest that we have this inborn quality to bond and live as a community rather than exist as lone rangers. Time has proved that we lepchas are sentimentally attached to our immediate environment and as such cannot get separated from our land. It is a known fact that we have very few economic migrants as compared to many other communities thriving alongside us in our lands. And in the very heart of every Lepcha there seems to be an unspoken desire to exist amidst the fields and birds and forests and sparkling rivers. Well we have some exception few who are rather frowned upon for their desire to give up their basic nature. So Utopia for an average lepcha would be going back to the basics and roaming freely in the bounty of the nature rather than tied down to orders and commands of some one else…..

History

RONGSA HISTORY

1. The Lepcha General of Sikkim’s army who with his troops defeated the advancing Gorkha forces under Pratap Singh Shah 17 times in the battle of Chainpur seventeen times in 1775 AD. He was feared by the Gorkha forces and was called by the name Satrajeet.-General Chyok Thop
2.   A famous Lepcha explorer who worked as a Pundit and was sent by the British Capt. J Harman to trace the course of the Brahmaputra River in Tibet in 1879. He was sold as a slave 2 times in Tibet yet he managed to fulfill his mission. He returned to Darjeeling after full 4 years but was rewarded and recognized for his services only in 1913 when he was found working as a tailor and living an impoverished life. The Great Trigonometrical Survey of India benefited greatly by the efforts of this great explorer. Kinthup
3. The Lepcha prime Minister of the Kingdom of Sikkim (Renjyoung Lyang) who managed to save the Namgyal dynasty of Sikkim in about 1740. After the death of Chogyal Gyurmed Namgyal, a local Bhutia governor by the name of Changzod Tamding with his group refused to recognize the 1 year old prince Phuntsog Namgyal II as the heir and hence tried to take over the throne. The Lepcha prime Minister stepped in and fought a civil war for nearly 4 years   before defeating the enemies of the throne and installing the rightful Phuntsog Namgyal as the chogyal of Sikkim. Changzod Karwang
4. The Lepcha Prime minister of Sikkim (Renjyoung Lyang) who was assassinated by the orders of Chogyal Tshugpud Namgyal in 1826. The Tibetan influence in the court of Sikkim was slowly becoming dangerous and as such the Lepcha subjects were being mistreated. The Lepcha interest in the Court was being neglected and as such there were major quarrels between the Bhutia King and the Lepcha prime Minister who happened to be the brother of the Lepcha queen mother, Anyu Gyelum. As soon as after the death of his Lepcha mother the chogyal immediately ordered the assassination of his maternal uncle, the Lepcha Prime Minister. Chongjot Bolod
5. The Lepcha hero who is believed to be the designer of the Lepcha script. He is mentioned in “History of Sikkim” by Maharajah Thutob Namgyal, to have guided Lhatsun Chempo, one of the 3 lamas who met in Yoksum to consecrate the first Bhutia King of Sikkim.- Thikung Mensalong
6. In the History of Sikkim (Maharajah and Maharani of Sikkim (1908)) he is referred to as Shal-ngo Achyok and elaborates that he welcomed the Bhutanese army into Sikkim as he was not in good terms with the then Chogyal.Ren A.R. Foning accounts him to be from the Longshyol Kyoung in Kalimpong (then under the Sikkim). History of Bhutan remembers him as “AMCHOG” from Sikkim who resisted the construction of the Damsang Dzong by the 4^th Deb Tenzin Rabgye in Kalimpong. Gaybu Achyok

Kolkata Fest

Khamri...

Kolkata Lepcha Association celebrated the annual get together on the 14 th of February. It was a great experience and all of us had tonnes of fun. In  fact the entire gathering had lucid view of the real lepchas and real lepcha songs and dances.. Actually i use the word "real" here cos we have seen lots of posers who just can't get the real hang of being Lepcha....

Dr. James Simick (Vice-president) sure had one up his sleeve when he came up with nice Laaso Lemshi song and his entertaining improvisations was a real rib tickler with doses of appreciation thrown here and there. The real deal of the song he performed was not the song and its lyrics but his confidence that enabled him to take the song notch higher. First he started with oral tuning of his invisible TUNGBUK (Lepcha stringed guitar). But his vocal musical instrument tuning was not limited to TUNGBUK alone....he went further and tuned his invisible SUT SAANG (another Lepcha Instrument). And then he called in 2 younsters Don Lepcha and (woops..i forgot his name..but he is Ivan Lepcha's brother) in the "improvised" versions of TUNGDAAR (here congo) and PO PAKREK (here merreca)  ....he even managed the TUNGBUK solos in the middle of the song with his oral humming...he simply rocked the gathering with his baritone voice and humble cover of the song.....a pure Rock star in heart....yet a Doctor by profession...aachuley to that.

Rev. Phillip Lepcha from AG church recollected his teenage days with the song "Reesum Taro Pheere pheere'  but somehow i feel the second verse he sang was from another song called "Sek maariyo along chyo laye"....There were two dances performed by the children of Ren OT Lepcha...which kept the Rongkups hooked to their seats.The group song they performed set the mood of the naam aal.

But the real show stealers were the Lepcha students of Kolkata. My better half with her patience and timely scoldings ensured that the kids practiced everything perfectly. You should have seen my house every evening when i returned from office. There were lepcha kids to be found in every nook and corner. The whole house seemed to echo with "anum" anom"...."am hungry"..etc etc..blah blah...these kids real gathered their wits and ensured that entire programme went smoothly. There were 4 Rongmiths with mind-blowing dancing...Rinkee Lhamu, Mayelmit (we called her Merina), Lyangmith (we called her Chumpi) and Premith who had practiced themselves to perfection. And yet the guys with their sore throats and croaking voices gave a tough competition with their group songs. You should have seen dedications of Tenzing Thinley (we call him Nasha),  Chungtuk, Neema Tshering, Lee ong, Lakpa(he really has a good diet), Rikzing , Mayeldok, Damian and the rest of the gang.....they performed "Lyang Areysa" and Kongchen Kunglho very nicely. But the best they did was with "Amu Ring rey".....

Conclusion after the event...besides Ren Simick and few executive members of the Shejum..most just wanted to be a part of the fun section only. Hats off to ReN James Simick, anum Ajay, Anum Jyoti, Anum Mingma, Anum Sushil, .......and renyu euepundee....(my wife who came up with such nice dances).....

The Naturalised Bhutias of Sikkim.

I came across this term very often in my personal venture into the opinions of different authors regarding the history of MayelKup (Lepchas) and erstwhile kingdom of Sikkim. I did not pay much attention to the term at my initial readings but later as the term became more prominent in the writings I became more curious.

If we refresh our history-after 1642 the king of Mayel Lyang (it came to be known as Sikkim only after the Second Chogyal married the Limbu wife) Phuntsog Namgyal was crowned in Yoksam he appointed 12 MayelKup Governors called Dzongpens and some number of Kahlons called Bhutia Councillors. The introduction of Class of Aristocracy in the Class less society of the MayelKup did bring about a certain amount of confusion. But real role was played by Lama Lhatsun Chempo who in his eagerness to convert the local populace into Tibetan Buddhism translated all the Buddhist Texts into Lepcha and ensured that every household had one copy of these Buddhist Lepcha texts called the Naamthars. It is also believed that huge number of original and pre-Buddhist Lepcha Naamthars were collected and burnt to make way or the new religious texts The Chogyal, to appease his Tibetan Patrons, proclaimed the Nyingmapa Buddhism as the State religion. Thus came the class structure with the monastic class and layman class. The Mayelkups did not have much problem in the beginning as there was enough to share with the steadily increasing immigrants from Tibet. But the increase in numbers of the Tibetan in the state soon saw clashes with the aborigines (Mayelkups). The Monastic order also had only Tibetan Lamas who played a major role in the History of the Kingdom-right from validating the royal lineage to the day to day Buddhist life of the recently converted Mayelkups.

This new yet appealing class disparity brought about a new surge among the determined and shrewd Mayelkups to climb up the social ladder by equating oneself with the community of the regal family- Bhutia. This adoption was ensured by getting married to daughters of the Bhutia landlords and subsequently assuming Bhutia traditions and culture. The Bhutia Landlords also accommodated this arrangement as most Mayelkups then had huge property in the thinly populated nation. It also became a trend to get wives from Tibet itself like the Chogyal himself. The off springs of such unions were encouraged to adopt the culture of Tibetan mothers. After all in the simple life of the Lepcha this sudden upgrade ensured favours and goodwill from the ruling class. Thus down the ages many ambitious Lepcha families gave up their Lepcha roots to adopt the ruling Bhutia clans. There has been steady decline in the percentage population of he Mayelkups down the ages.

Many authors like RN Thakur, HG Joshi, even Claude White (political officer) have observed he phenomenon and they have mentioned in it in their works. Mr. SK Datta Ray has also mentioned that there were only 12 listed Kazis (the noble families). But this has increased to more than 20 today.

So the term “Naturalised Bhutias of Sikkim” has become a coin word that is often tossed here and there by many authors.

Annual Celebration of Kolkata Shezum

Khamri to all

Its been real long since i came up with anything. Actually life has been busy and i had to stay busy with it. 

The Indigenous Lepcha Tribal Association Kolkata branch will be celebrating its anniversary on the 14th of February and if any readers will be in Kolkata then i am sure we will not mind having you over for this close knit Lepcha event. As usual there will be a short programme with dinner to end it. Rs.100 from adults and Rs.50 from students are being collected for the event. The venue for the celebrations is St. Andrew's Church premises BBD Bag, Kolkata 01. The event is scheduled to start at 4 pm.

I rather not divulge the entire cultural programme on this blog. But yes, since the lepcha students of Sikkim are right now participating in the North East Festival, they are planning to bring the same dance for the event also. I have come to know that the dance has been conducted attractively and has been taught by our own Rinkei Lepcha from Namchi. Well my dear wife has planned to teach the students two group songs so i guess the 12th and 13th February will be a very crowded day at my place. 

I have been asked to MC the event and i just feel i will end up disappointing many folks like last year. Some how many of my fellow Shezum mates are kinda crazy about mike. They just can't stop once they get hold of the stage and end up boring the entire gathering of mums and apas and bajeys and bojus and ......guess everyone will turn up for the event.....

well the practice is full on....any folks with new ideas and new concepts...do drop by....