....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.

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)

..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.

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

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

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.

not for Lepcha girls

The origin of the Lepcha Tradition of Lungten Bree started in the high villages of Upper Dzongu. The Lepchas believe that one Tarbong set his eyes upon another Rongmith who went by the name Nareep nyom. When he tried to woo her with his Rongkup charms she told him to come and ask for her hand to her parents in the village. The tradition of naamko bree started with the efforts made by Tarbong to wed his loved one the enchanting Nareep nyom.

A typical Lepcha wedding is not mere union of two souls but of two clans and as such requires sanction not from only from the elders of the family but from the departed souls of the ancestors. It is more of a spiritual union of two clans and as such serves to unite the community in both spiritual as well as mental levels. The tradition of Lepcha wedding serves to elaborate the very existence of the entire community among the hills and rivers of the Nye Mayel Lyang. Lepcha folklores are full of myths and legends of the great couples. In fact every male figure usually has a female counterpart. Eg. Fudong thing and Nazong Nyu, Thekong Tek and Nyukung Ngal, Punu Gaybu Achyok and Nalimit Pundee, Tarbong and Nareep Nyom, Rongnyu and Rongneet, Tendong Lho and Maenam Lho. This observation of the Lepcha myth categorically proves that the Lepcha tradition celebrates the union of the female and male.

So to deny this union and abstain from marriage amounts to denying one’s very heritage and one’s unique cultural identity.

As compared to other neighbouring communities Lepchas are more of Hunters and gatherers than agriculturists. The minimal agriculture practised by the Lepchas for ONGREY ZO and MONG is more of shifting type. The Lepchas traditionally never cultivated crops for commercial purposes. Thus the practise of wedding to increase manual labour did not feature in the social framework of the Lepchas unlike may communities we know. Today the advent of modernism also has not restricted the age old norms from being practised with rigid allegiance. But most Lepchas are still very wary when faced with matrimonial suggestions. Its time we packed our apprehensions and make bold decisions to carry on with what our ancestors left us.

The advent of modernism has brought about a social revolution and most of us have evolved to embrace what the times has to offer. We no longer have to toil out in the fields or hunt in the forests to scrape our meals for our extended families. Most of us have with our effort and trials secured decent paying jobs which I suppose can surely support two souls. In fact most Lepcha ladies too have joined the bandwagon of employment and are in some cases taking home packages that even we can’t imagine. Some Lepcha spinsters choose to marry non-lepchas as they are not offered with good Lepcha choices. But deep down they surely know that they would have preferred a Lepcha man. So this is where we fail to grasp the opportunity and end up in the corner with mere speculations that she would not have approved. There is no harm in trying once. The worst she can do is deny your attempt. And again with most Lepcha ladies in my mind I can safely assure that there are very less cases of denials. After all it’s not everyday she gets a good lepcha man like you asking for her hand in marriage. So just take the plunge maybe you will learn to swim later. If not there are zillions of akus, aneus, moteems, and boteems and anums and anoms who can lend a helping hand. Common we are Lepchas we are at the best when we are helping.

There is a certain hesitation in cases of unemployed bachelors. But its my observation most Lepcha parents are not so strict regarding the groom having regular service or etc. They would be more than pleased to hold their heads high in the community with a Lepcha son-in law. And as a man to another I would say you should at least have the courage and determination to support her before you go out asking her hand.

SUNGLYON and the Final Journey

The SUNGLYON or the after death ceremony of the Lepcha is highlight of the belief Lepchas hold it dear of the afterlife. Whenever fate claims one of the family a MUN is immediately contacted and the preparations of the final journey of the APIL (soul) of the deceased are made. The MUN who acts as a guide for the lost APIL performs the incantations which are very heartrending in tune and the entire chanting is melancholic. It is believed that the APIL is confused about its immediate status and has to be convinced that it has to leave this world and head for the RUMLYANG (land of the GOD) where the ancestors of the PUTSO are awaiting the return. The invocations are done in TUNGBOAR RING and it guides the APIL through the different terrain of the Lepcha country starting somewhere near the present day Sevoke town following the upstream flow of river Teesta, through the holy land of the lepcha (DZONGU in north Sikkim) right up to the allotted CHU (of the PUTSO) through the LEP (gateway or a cave) which is located in the anyone of the many Peaks near and around Mount Kanchenjunga.

The corpse is usually kept in a sitting position and buried facing the great mount Kanchenjunga. After the burial upright stones (LONGCHUKS) are erected, which is but a replica of the great LONG CHUK (Mount Kanchenjunga) itself. The total process of the burial reflects the kinship shared by the lepcha with the nature and the Creator.

The adoption of the Christian and Buddhist faith by the Lepcha has seen a decline in this practice of burial. But the efforts of the village elders and different associations are slowly bringing this tradition back to the cultural life of the Lepcha.

Rong Bree

The Kinship of the Lepchas in Marriage

In the Lepcha society the contracting of marital bonds is not just a union of the two individuals only; it turns out to be an unbreakable tie and a solid link between the two clans concerned as well. No Lepcha marriage can take place within the same AAGIT or PUTSO. Marriage between closely related families is not allowed. The main characteristic of the Lepcha marriage consists of a number of rituals and customary practices all along the different stages of rather long drawn out wedding process. But it can be summarized to three main stages consisting of main and minor rituals. These stages are:

1. NYOM VYAT- the search and inquiry for the bride

2. ASHAKE- the engagement process

3. BREE- the final wedding ceremony

Nyom Vyat: This involves the process of looking for the bride and making necessary enquiries of the would-be bride. The first stage does not involve direct interaction between the girl’s parents or any of her relatives. The boy’s paternal uncle (AKU) makes the necessary enquiries from the girl’s neighbors and fellow villagers whether she is single. Most of the inquiry is about the girl’s family, her health and whether the family or the girl herself has any case history of “cursed diseases” like leprosy etc. When the party is satisfied that there is nothing untoward about the family as well as the girl in consideration the process moves to the next stage which involves direct interaction.

Here the role of an experienced middleman (PEEBU) comes into play. The boy’s family sends two or at the most three of close relatives along with the PEEBU with a gift of CHEE PROK (a packet of fermented millet) to the girl’s house. The girl’s family accepts the CHEE PROK and asks for the purpose of the visit in very subtle manner. The use of the TUNGBOAR ARING (higher Lepcha honorific language) is encouraged during such occasions. The girl’s family is under no obligation to accept the proposal even after accepting the gift of CHEE PROK. But if they are interested in the relationship they let the PEE BU know about it and they invite the girls AAJYOUNG (maternal uncle) into the play. An auspicious day is chosen for the formal engagement process with reference to the necessary sacred books.

Ashake: The formal engagement process starts on this second stage. The Lepcha emphasis of TAAMZUK (respect) becomes more evident in this stage. The boy’s parents in order to keep the stature of the girl’s family more high do not negotiate themselves directly. The middle man (PEEBU) has to be expert in the TUNGBOAR ARING while dealing the girl’s maternal uncles. The whole process involves the test of wits of the PEEBU where he is made to answer all the difficult and witty questions directed to the Boy’s party. After the maternal uncles of the girl are satisfied with the PEEBU’s performance and their queries regarding the boy’s intentions are cleared the gathering decides upon the date of the actual wedding. They also handover the list of gifts the groom’s party has to bring on the day of the wedding. The LAKTO PUNOL or the list of the gifts is the following obligatory items:

1. two full baskets of Chee (fermented millet)

2. one fore leg and one hind leg of a bull. Sometimes it becomes obligatory whether to bring the right or the left ones.

3. AMU DUMDYAM- the traditional dress worn by lepcha women for the mother

4. ABO SUMUK THYAKTUK- a cane hat for the father

5. PUNOL (gift) for the MUJYONG (maternal uncle), ABOAKU (paternal uncle), PHAMING(brother), MUNYU (maternal aunt), BONYU (paternal aunt)

Note: some of the above mentioned gift items can be substituted with nominal monetary value.

Bree: The wedding day is fixed in consultations with the sacred books. On this occasion, only 10 members (in accordance with the RONGKUP KATI tradition) from the groom’s party are asked to reach the bride’s home on the specified time. The groom’s party is fined if they reach the venue later than the affixed time. Even if they reach at time the bride’s family tends to pretend and ignore them as they remain standing at the gate. This is done in a sporty spirit and not meant to insult the groom’s entourage. Finally the negotiator from the bride’s home starts will engage the PAMIBU in TUNGBOAR ARING making subtle enquiries and using delaying tactics which serves as a mild punishment. There is no ill-feeling in such activities and the groom’s party bears it all as a social prank.

The blessing of the wedding couple is done by the BONGTHING (male priest) who invokes the ancestors of both the groom’s and bride’s PUTSO (clan). The incantations of the BONGTHING inform the ancestors’ spirits of the wedding.

In ancient times the groom had to stay at the bride’s home for at least 11 years and prove his worth by doing hard manual labor and all the household work before he could take the bride to his home. The modern times does not allow for such labor and hard work so there is a nominal amount to be paid as the bride price as per the customary laws.

It has to be pointed out that all the rituals mentioned above are according to the authentic lepcha way following the BONGTHING Creed and does not have any influence of the Lamaist Buddhist tradition or the “white wedding” of the Christians. Some ceremonies have undergone some modifications according to the prevalent local systems within the different Lepcha settlements in Sikkim. But the whole concept of marriage is still a sacred and holy alliance. The advent of Buddhism and Christianity has contributed to significant changes in the practice of the rituals. The overwhelmingly large infiltration of people of other communities has also, to some extent, affected the tradition practiced during marriages.

go rong aring mayen

This is how it all started. The one dreaded sentence that destroyed the very essence of being Rongkup. I don’t blame my parents or even my grandparents or for that matter even my Rong relatives who for reasons of their own taught me to say – go rong ring mayen (I don’t know lepcha language). Maybe it’s the deep rooted rong reflection of “nung nahan” which so profoundly engrained that we tend to consider the other persons comfort more than ours even when the very existence of the rong ethos is threatened by the overwhelmingly large population of the guests that entered our mayel lyang. “Go along la rong ring mayen”

As I recollect my early rongkup years I still can hear the musical fluency my “nyukung” had over this beautiful language. In fact I always thought this was the only language she knew. Maybe few of the words like “katak rekshye” or “kujyu zong maatlu manyet” were harsh when she uttered in utter dismay over my performance as a mischievous child. But even those harsh words got edged in my tiny curious “aayoung” ( by the way I still wonder why it was so difficult for her to share her biksa aayoung which looked so delicious every time my aneu served her “kayo” fulls). As my tender years matured into adult years and the number of households increased tenfold in and around kyoung, the rongaring was there but scattered few. The long overdrawn musical sentences slowly changed into shorter versions like “aadosa aathyak” or even “kujyubu” (mind you the harshness remained-in fact increased in her senile years). While I happily adopted our western neighbor’s language as my very own, I even went further and honed my English as I thought I was different and people would respect me more for knowing the “mikdum aring”. Even the songs like “aye ley ley go tungkee” that was so common in my young cow grazing days fast disappeared from my song lists as I had to make space for the “long haired “ rock n roll rebels who were crying hoarse with down tuned guitars. Days were good-everyone was awed at my effort to sound and even look like the “SUN-magazine” poster boy. How many pairs of jeans were treated with utmost care to extract the delicate number of loose threads to give it the “rough look” while my Thokro dum (the RONG look) peacefully retired amongst the mothballs stored in that long forgotten wooden trunk placed in the corner of the dusty and smoky ceiling. Learning to play “mikdum vom” on the guitar was much easier and groovy, than trying my hand on the tungbuk. Days even got better when I thought my middle name, so carefully given to me by my fiery yet gentle Apa timbu, made me the object of ridicule in the school. It was much trendier being remembered by my decent anglo name than by my “rong abryang”. Even though my nyukung insisted in calling me by my rongaabryang I was kind of turned off by the prospect of my name being distorted into something like “hongkong’ or hornjong (these 2 are the only non-embarrassing distortions I can think of). Days were the best when I left no stone unturned to identify with the majority community so that I may be welcomed into their folds and could adopt their own courageous and wild history as my own. Now it was the best time to say “go rong aring mayen”.

This had to end and the EETBU DEYBU RUM had not made me for this and I had to be taught the lesson-it all started by one unruly misadventure. It is true I am not blessed with the “Punu Gaybu Acchyok” looks and maybe he too thought I was from “kunchu community”. He just pushed me to the corner between the two houses and raised his small but strong rongkup fists and shouted with face damaging anger “who are you to laugh when my friend teased me for being a lepcha?’ I knew the fists were on its way and I had to tell him the truth fast –“what made you think I was laughing at you? In fact even I am a lepcha and I was just telling your friend not to make those jokes because even I was being pulled in.”(Whew! That was close but did he believe me?) The next minute that followed changed the entire history of rong memong (why “history”? Read on). The change was too sudden for me to believe- the fists that were intended to disfigure my not-so-handsome face, came down for a friendly handshake and apologies followed. The next few days were spent in making acquaintances with his lovely family (ajee, apa, anum nyet and anom nyet). Well when good things happen it pours. Before long I was playing guitar to “laaso aarey rongkupsa” and “naam aal naamsa naambun rey” and hey I was good at it-then barge of rongvoms followed-“chyukong chenjong” “Kurfokalee darjyulyang”, Lho Chu tendong” and even the punchy vom “nye mayel lyang”. Now it was time for me to re think my strategy. No more “go rong aring mayen” it was more like “go rong aring kaam kaam yeu senla go nyengru sa depka taapet maatsyo aun rongaring hlap syo”

Here I stand and watch the graceful rongnyu and rongneet meander their way down the mayel lyang and realize much water has flown through the two ungkyongs and times have changed. Its with utter pride I look upon the Kingchum chu and the lower tendong lho and maenam lho, the forests and caves, the trees and birds, the stones and hillocks. I just know long days ago my ancestors walked this way in their everyday search for food and water and shelter. They ran in the jungles and played in the rivers. They sang with the birds and hunted with the animals. They knew which leaf had the taste and which trees made the strong bases for the “dokeymu lee”. They saw sanctity and purity in the nature around them and learned to flow with the ebb of the seasons. Fires were lit, stories were told, wailing infants and doting mothers, chee intoxicated father dancing by the fireside and nyukungs and thyungs ever ready to indulge their kupzongs. The music in their life was tuned to the melody of the nature. A song that echoes in every corner of the forests and peaks of mayel lyang and in the pure hearts of the mayelmoo. A song that so loudly echoes in our hearts even when though we try to drown it with other tunes- a song we all so well we know- a song that reminds us time again that this is who we are –rongkups to the hilt, mayelmoos to the last drop of vee-the song of being one with the land, very soul of the NYE MAYEL LYANG.
Go rong ring yeu……aacchuley

philosophy of rongsum

An individual in rhythm to his soul or one enlightened enough shows no hatred to life or its gifts. His soul dances to the tune of the nature and he is filled with joys of life and somehow finds more reasons to resonate his share of joyful bliss. In fact his very presence emanates the universal goodliness yearned by so many but so achieved by countable few. He touches you in so many ways and yet he is aloof from you. You search for his company in your solitariness and long to soak up the infinite righteousness that so easily exudes from his pure smile. It’s him who finds tiniest of reasons to smile and it’s him whom you can trust for you know well he will not deceive you even in the hardest of times. The virtues we so painstakingly try to inculcate in ourselves readily flows from him.
Such is the story of me-the mutanchi rongkup of nye mayel lyang. I stand witness to the history of human mind. The joy in my heart knows no bounds as I sing with the forest and flow with the river. I have embraced the magnificence of the creation and my heart beats with the cosmic flow of life. I do not yearn for gold or silver neither do I grudge against my neighbors who have so jealously piled their riches. I smile not because I see fault in you but to invite you to feel the flow of bliss in your life which you have so foolishly failed to realize. It’s your fear to surrender to the song in your heart that has seen you so much miseries and pain. I welcome you to my home not to show my lavishly decorated trophies but the pristine feel of being home or to cherish the fact that this is where you belong. Its you who have abandoned the call of your spirit and joined the mad rush for the pot of gold at the end of the rainbow. And you know so well that the rainbows do not last long and also that by the time you reach the end there will always be another handful of your brothers already digging their way. I may not sharpen my spade every time the rain falls during sunshine but I sure have the pot of gold ever gleaming in my soul. Maybe this is why you call me lazy or not-enterprising. Yes I have been called indolent and idle but my friend I do not blame you because I am running my race in a different track. You know very well I do not need to run with you for what you desire maybe what I despise the most. Is it that you fear that I am not running at all or the fact you may reach the finishing line alone and have no one to show your shining medals?

Even as you shout from the rooftops you fail to see that I am not the flesh and bones you are but I am the soul of this land. I can hear what one river gurgles to the other and feel the winds whistling the tunes of lands afar. I can see the message the clouds bring down from the heavens. The sunset bids me goodbye every evening only to greet me early in the dawn as the Mount Kinchum smiles to me with the ginger glow. The passing birds tell me of the seeds I sow and the receding waters of Rongnyu and Rongneet whispers me the catch to follow. Nye Mayel Lyang is in me as much as I am in Nye Mayel Lyang. I don’t draw lines to mark my reach because you very well know spirit has no bounds and RONGKUP spirit floods this holy land.

How many lamps will you light or how many candles will you burn out yearning for what we rongkups never had to strive-“spirit full of JOY and heart full of content”. Can’t you see for yourself? We had our doors open even when you had trudged your tired soles across our sanctified land and we never even batted an eyelash when you shared from our plates. Your family found solace in our hospitality.
I have seen strong persons wither away to a mere reflection of themselves while in pursuit for that never reachable pot of gold at the end of the rainbow. I have heard individuals forsake kingdoms and suffer years of atonement just to elevate the soul to higher grounds of perception where the mind radiates celestial righteousness and finds bliss in the smallest of the creations of the Divine. I have heard of individuals who have discarded unimaginable richness and pursued strict mental discipline to search for the universal reality far from the façade of man made pleasures.
Then I look at myself and my kinsmen and then I smile with knowledge. I know we have already reached where your glittering gold and crisps currency notes can never take you. Yes we are the RONGKUPS of the NYE MAYEL LYANG and I swear by the KOHOM FO that delivered us from the great deluge that I have never seen anyone as happy and as joyful than a Rongkup who loves his MAYEL LYANG and dances with ecstasy to the tune heard by his soul.

.....the questions

Here we go again-a Rongkup to the hilt. Well the journey was not easy nor was the realization. A book by Alex Haley –"The Roots" and it dawned on me. And of course Hollywood flicks, "Last of the Mohicans", "The Last Samurai" "Motorcycle Diaries" (another "last"), "Apocalypto", "Braveheart"( kind of like our charismatic punu Gaybu Achyok and maybe even the butt flashing scene), or even the romantic stuff like "Sweet Home Alabama" (no not the Lynyrd Skynyrd song) came along and each inspired me in a different yet effective way. For those who did not hear any bells ring-these are the very stuff that etched into me the very essence of being the "Mutanchi Rongkup" and I strongly suggest you go through the above list again and this time do so keeping in mind the spirit of Rong Sudkum. I did my part in a Shejum and spent quality time trying to work for the rongkups of Renjyong lyang. But there always stood a question in my versatile mind-where are we heading? To Mayel Lyang or a compromise? Certainly we do have a rich culture and a heritage and language and script that many indigenous people around the nation would give their right hand for it. But yet the obstacle lies in the very hearts of the Rong memong and this has to be dealt with all seriousness and conviction.
There is a huge number in the Rong Sukdum for whom holding on to the glorious past opened new dimensions in their present and gave them reasons to move ahead in life. But what about the countless Rong Ongs, for whom the Heritage is close to the heart, yet have no visions regarding where they are heading in this highly confusing and cut-throat competitive world controlled by ideologies in many ways contradictory to what we believe. The large number of Rongmits and Rongkups just floating away in confusion and going where the wind blows (I am not talking about the Mr. Big song again). Maybe awaiting for the excitement of preparing for the annual Rong Festivals and then retreating to their well entrenched shells again only to emerge in the next year’s festival. Well! Mix all of the above and we have a perfect recipe for uncertainty for the individuals as well as for the whole community. And the Question Lingers on……
It’s indeed very fortunate for many of us who have able and learned thyungs Nykungs who managed to salvage whatever of the heritage and culture we were left with after such huge and massive influence of the influx to many parts of our serene home. To day as we open our doors to the "born again" rongkups we hardly can believe the damage that has been done to the very spirit of mutanchi within them. Yes I am not pointing an accusing finger at anyone but just trying to lay my point regarding the work that has to be done to undo the years of effect of more persuasive traditions on our rongkups. It’s really heartening to see the efforts of the new generation to erase the years of anglification or aryanifictaion or even the tibetanification (wow some words right?) and try to pick up from where their ancestors had adopted a different path. But here comes the Bombshell-it’s really heartrending to see few narrow minded traditional Rongs who find this mass rejuvenation the rong sukdum is going through, a total deception. This is where I think we have to focus and cut out the loose edges so that we have a more stable and consistent rong sukdum where every one is respected equally without any discrimination.
We sure are proud to have Rong thyukungs and nyukungs, mun and bongthings, anums and anoms, akus and aneus et al who have so painstakingly maintained our traditions and culture pure and untouched right from the days of Fudong thing and Nazong nyu. But my observation lies elsewhere. It’s this huge cauldron of intermingling cultural influences that has created a new generation of Rongkups. I am so sure that it’s them who are equipped to inherit the Rong sukdum and it’s them whom we have to hone and sharpen to steer the Rong memong through more challenging times without compromising the age old norms and traditions which we so dearly hold.
Few Hollywood movies I have talked about above have one important common theme-the tragedy faced by the indigenous people when confronted by modernism or dominant alien culture. And yes a smile escapes my lips every time a smart rongkup claims that naming the book by the great Ren Arthur Foning (May Eetbu Deybu Rum bless his holy apil) as "Lepcha-My Vanishing Tribe" was a mistake. If and only if my dear rongkups could pack up their prejudices and look around –it’s not the Rongkups who are vanishing it’s the spirit of the Rongkups. Every time I watch the above movies (when I mean every time I mean it-I watch them very often) my mind opens up to the hardships faced by our generous and simple ancestors who must have gone through the same troubles when confronted by conniving and dominant individuals migrating to Nye Mayel Lyang. What pain must our grandfathers have felt when they saw the destruction of the forests and rivers and of the very nature they lived with, so content fully. Just out of curiosity I try to put myself into the state of mind our ancestors must have been, when in front of their very own eyes, "the ridge where they played" turned into the hub of cheating traders and harassing business grounds. And like telepathy from the past or even a distant beckon from my own ancestor-profound sadness takes over me and even a small hint of modernization fills me with deep sorrow. And the question arises again-what is the most important task at hand for all of us?
Someone has rightfully said-"there is nothing we can do about the length of our lives but we can certainly do something about the depth and width of our lives". We surely have to evaluate ourselves first before we start pointing fingers at others. There is a lot we can do yet we find it safer to fold our hands and condemn others of being less Rong than us. I am so sure that if they do not know where they are heading then its more Rongkup to show them the way rather than find faults in their efforts. "A fool and his wealth are soon parted". So in this life span we have received I sincerely think that we must at least have a loyalty towards the sir name we carry in our tribal certificates (the piece of paper which suddenly becomes so important when we are out looking for jobs or some unearned money called scholarships). Yes my dear Rongkups its shame to hold out our hands every time we receive benefits for being Rongkups (reminds me of hungry stray dogs the joggers used to feed early in the morning) and yet do nothing for the very Identity of MUTANCHI RONGKUP. So with the dream of Mayel Lyang in our hearts we have to move on-shoulder to shoulder and leave no stone unturned till we know that every anum and anom of our memong are proud enough to throw away the yoke of borrowed culture and traditions and happily adopt the "Rongkupness" which is as pure as the snow of Kongchen Chu. Maybe our questions will be answered then, maybe the burden of anonymity we carry today will be shed, maybe we will be able to take a peek inside us and realise that its "MUTANCHI RONGKUP"- that’s who we are……Are we there yet?