Dungeet

RONGSA CULTURE

1. The collective form of the original ten Lepcha families who are claimed to have descended from the primogenitors of the Lepcha race, Fudong thing and Nazong Nyu. These ten families later became the original ten clans and are also associated with the folktale of Azor bongthing and the slaying of Laso Mung. The Lepcha refer to this collective form in every cultural as well as social aspect of lives. –RONGKUP KATI

2. The Lepcha syllabic scheme also the book of grammar rules for Rong aring. It has been described as the Power of words and as such enables a Lepcha to improve his fluency, force and rhythm of his speech. Using this set of rules Lepcha are known to have made 540 different sounds by using just one alphabet “K”. LAZAONG

3. Lepchas of yore prepared these manuscripts which fall under different categories some merely recording of facts while others are literary works but the most important of all – some of them are holy to the Lepcha and as such have very high religious value. NAAMTHAR

4. The Lepcha medicine man or the Lepcha healer. He is known to restrict his medicinal practices and prescriptions only to Lepcha community, and he does not share or offer the same to the outsiders. He believes that if his secret traditional knowledge of using plants is disclosed to any unauthorized person, the plants under use would produce adverse effects, and he may encounter ill-fate generated from the rage of the supreme deity of medicinal plants in the forest. This non-sharing attitude must have been one of the strongest reasons for the decline of this archaic system of medicine. MAON DAOK

5. The annual lepcha worship of Mount Kongchen Chu (Khangchenjonga) originally performed by the Bongthing of Nung village in Dzongu which later was adopted into Pang Lhabsol, the festival of Unity among the Lepchas and the new comers Bhutias of Nye Mayel Lyang. This festival was conducted in secrecy by the latter Buddhist Chogyals to appease the Gods of Lepchas. CHU RUM FAAT

6. The collection of ancient mythology, legends, and other folklore which includes stories of birds, animals and every creature in the nature narrated by older members of the family in the evenings. These stories also include tales that impart knowledge and education to the youngsters about the way of life and the primary traits required for survival as a Lepcha. LUNGTEN SUNG

7. The figurative form of Lepcha language used by Lepcha Mun and Bongthings while offering prayers. TUNGBAOR RING

the enigma

Punu Gaybu Achyok

This is one enigmatic character in the History of the Rongkups who seems to elude all historians and yet has remained as significant and as constant as the Pole star in the firmament of the Lepcha heritage.

There are stories told by our nyukungs, by the fireside, about the atrocities and plunder of the Bhutanese forces whereby the simple nature loving Rongkups were subjected to torture and misery in their very own land.

A simple ray of hope at this instance came by with mighty Gaybu Achyok and his defiance to the marauding forces of Bhutan. It has been said that man by nature is religious so he always longs for a miracle. And Gaybu Achyok with all his mythical strength and agility and with determination to drive out the brutal Bhutanese army provided the necessary miracle of hope for the Rongkups of Damsang Lyang.

But if one observes the participation of the Lepchas in the annual event of the Punu Gaybu Achyok’s birthday (December 20) in Kalimpong, one can safely conclude he was but a Lepcha leader whom the Rongkups of Damsang Lyang loves and admires immensely. The name of Gaybu Achyok itself invokes a sense of pride and victory among the Lepchas. One can easily relate this to the fact that the Rongkups did suffer very miserably under the Bhutanese invasion. When Gaybu Achyok intervened and managed to drive out the occupying forces he came as a Deliverer and as Savior who managed to instill triumph and security to the simple Rongkups

A close understanding of the level of devotion of the Rongkups towards Gaybu Achyok makes me believe that Rongkups would have always loved and revered him even if he had not been able to drive out the Bhutanese. His main achievement lies in the fact that he was able instill HOPE to the Rongkups of deliverance from the oppression. So when Gaybu Achyok appeared with the promise of redemption the Rongkups followed him with much love and admiration. Tales are told of his mythical origins and his ability to strike fear into the hearts of the Bhutanese oppressors.

Punu Gaybu Achyok (as he is fondly remembered by the Rongkups of today) has always been very fascinating personality to the historians. Different accounts have recorded Achyok (with different titles and nationalities) during different periods.

In “Gazetteer of Sikkim” by H.H. Risley (1894) Gaybo Achyok like character is mentioned as Gylepa Achoo who is recorded to have descended from Khye Bhumsa’s eldest son Khyabo rab. This account potrays Gaybu Achyok as a Sikkimese Tibetan.

In the History of Sikkim (Maharajah and Maharani of Sikkim (1908)) Gaybu Achyok 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. Here Achyok is regarded as a noble in the kingdom, though much is not stated about his being from Lepcha Community.

Ren A.R. Foning accounts Gaybu Achyok as a pure Lepcha from the Longshyol Kyoung in Kalimpong (then under the Sikkim). The myth of Gaybu Achyok’s strength and bravery has found words here and the word ACHYOK itself is explained as a term describing a victorious man who over ran the Tyrannical Bhutanese army.

History of Bhutan remembers Gaybu Achyok as “AMCHOG” from Sikkim who resisted the construction of the Damsang Dzong by the 4^th Deb Tenzin Rabgye in Kalimpong. Mon Amchhog sought help from Tibet and Sikkim, started intrigue, and rose in rebellion in Bhutan against him.