ANGAOP
The Lepcha Customary Law clearly defines the ritual of marriage as very holy and sacred and cannot be broken as per individual choices. The marriage between two individuals brings two families, clans, and villages in relations. Thus the bond that spans both spiritually and geographically and socially cannot be broken. It was this aspect of the union that arranged for the existence of Lepcha ANGAOP system under the Customary Law.
When the husband dies an untimely death, the young widow, if she wishes, can be married to anyone of the following of the family member of the late husband but only in close consultations with the family members, elders and where possible with the local lepcha Associations (SHEJUM):
1. Younger brother of the late husband
2. Nephew of the late husband.
Similarly a young widower may, if he so wishes, get married with anyone of the following family members of the late wife. It is necessary here too to consult the family members, elders as well the Local Lepcha association.
1. younger sister of the late wife
2. Niece of the late wife.
This system helps to preserve the union of the family, villages and clans as established by the earlier wedlock.
It has been noticed that the adoption of Buddhism did not affect this practice but most Christian lepchas do not approve of this ritual.
ADOPTION and KAMOK MYOK
Issueless parents of the Lepcha community sometimes adopt a child belonging to the same PUTSO mostly the child of a very close family relative. The same Putso is emphasized as the Lepchas lay great stress on the individual DA (Lake), CHU (Peak) and LEP(gateway or a cave) of each PUTSO. There is a belief that a child from another PUTSO is not accepted by the ancestors of the adopted parents after death. The adopted child has every right as a bona fide child of the parents. An adopted son performs all the duties as is expected from an actual son and he rightfully inherits the property and land of the adopted parents. The adopted girl child too shares the same privileges as an actual daughter of the parents.
Sometimes parents with daughters only can adopt one of the son-in-laws as their own. This is usually done in close consultations of all the parties involved including the village elders. The adopted son-in-law has to take up the PUTSO of his in-laws serves as a son of the family and is expected to perform the worshipping of the family ancestors as required to be done by the actual son. This is adopted son-in-law is called the KAMOK MYOK.
This practice is prevalent even to this day among the rural Lepchas who still follow the Lepcha way of life.
The Lepcha Customary Law clearly defines the ritual of marriage as very holy and sacred and cannot be broken as per individual choices. The marriage between two individuals brings two families, clans, and villages in relations. Thus the bond that spans both spiritually and geographically and socially cannot be broken. It was this aspect of the union that arranged for the existence of Lepcha ANGAOP system under the Customary Law.
When the husband dies an untimely death, the young widow, if she wishes, can be married to anyone of the following of the family member of the late husband but only in close consultations with the family members, elders and where possible with the local lepcha Associations (SHEJUM):
1. Younger brother of the late husband
2. Nephew of the late husband.
Similarly a young widower may, if he so wishes, get married with anyone of the following family members of the late wife. It is necessary here too to consult the family members, elders as well the Local Lepcha association.
1. younger sister of the late wife
2. Niece of the late wife.
This system helps to preserve the union of the family, villages and clans as established by the earlier wedlock.
It has been noticed that the adoption of Buddhism did not affect this practice but most Christian lepchas do not approve of this ritual.
ADOPTION and KAMOK MYOK
Issueless parents of the Lepcha community sometimes adopt a child belonging to the same PUTSO mostly the child of a very close family relative. The same Putso is emphasized as the Lepchas lay great stress on the individual DA (Lake), CHU (Peak) and LEP(gateway or a cave) of each PUTSO. There is a belief that a child from another PUTSO is not accepted by the ancestors of the adopted parents after death. The adopted child has every right as a bona fide child of the parents. An adopted son performs all the duties as is expected from an actual son and he rightfully inherits the property and land of the adopted parents. The adopted girl child too shares the same privileges as an actual daughter of the parents.
Sometimes parents with daughters only can adopt one of the son-in-laws as their own. This is usually done in close consultations of all the parties involved including the village elders. The adopted son-in-law has to take up the PUTSO of his in-laws serves as a son of the family and is expected to perform the worshipping of the family ancestors as required to be done by the actual son. This is adopted son-in-law is called the KAMOK MYOK.
This practice is prevalent even to this day among the rural Lepchas who still follow the Lepcha way of life.
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