....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

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.

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.

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

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.

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.