Naamthar

Lepchas of yore prepared manuscripts are called ‘Naamtho-Naamthaar’ in Rongaring. The definition of Naamthar can be understood this way- ‘Naam’ means a year and ‘tho’ means registration of records. The word, ‘Naamthaar’ has its origin in ‘Naam’ meaning a year and ‘thaar’ means to cut a bamboo cylinder or wood slantingly, to sharpen and beautify it. The naamthars of the Lepchas fallunder different categories some merely recording of facts while others are literary works but the most important of all – some Naamthars are holy to the lepchas and as such have very high religious value. We do have some naamthars which are but mere translation of the Buddhist texts of the Tibetan lamas into Lepcha language written at the time when the Tibetans entered Nye Mayel Lyang and was trying to convert the Rongkups into Buddhism as they had already installed a Tibetan Buddhist king. The conversion would enhance the administration of the Buddhist king to a large extent. So eager were they to convert the lepchas that they collected and destroyed large volumes of indigenous lepcha Naamthars. Legend has it that it was burned near a Monastery located near Rabdentse (one of the capital of sikkim) and so big was the pile that the fire cracked the stone walls near the pile.

‘Chhyo Naamtho-Naamthaar Aabong Sam Sa Saknyim’ meaning the Lepcha Manuscripts Study Day is observed by the lepcha people annually. On the day, Naamtho-Naamthaar are displayed on a decorated table or bamboo platform with flowers and fruits. The Lepchas, men and women, boys and girls, sitting together read, listen, and discuss on the Lepcha manuscripts with interest, respect and devotion. ‘Naamtho-Naamthaar; is alive and well in the Lepcha world.

This year (2009) this was observed in Ngassey Kyoung kalimpong on the 01.11.2009.

The Lepcha Naamthaar, can be divided into two main categories and they are:

1. Lepcha manuscripts purely based on the original Lepcha subjects, topics and issues.

2. Lepcha manuscripts purely based on the translation work from Tibetan Buddhist text books into Lepcha.

The Lepchas firmly believe that it was Men Salong, a Lepcha scholar, adventurer and ‘Boongthing’, a great Lepcha priest, who invented the Lepcha alphabets and scripts and compiled the ‘Lazaong’. Lazaong, literally, means a syllabic scheme. ‘Lazaong’ is strictly based on the fundamental principles of the traditional Lepcha language structure and not based upon the Latin Grammar as is the case with numerous other languages of the world. It can also be described as the ‘Power of Words’.
Another original Lepcha manuscript which may be of some interest to you is called ‘Nyung Yung Mun’ or ‘Nyolik Nyoosong Mun’. It deals with the origin of Lepcha ‘Mun’, priestess, and the origin of ‘Chi’, Lepcha fermented beer.

Another diverse subject is ‘Kyon Chhyo’ which deals with Lepcha astrology.
Mother Nature. The Indigenous Lepchas are basically nature lovers and worshippers, therefore, they are in possession of the following books:

a) Chu Rum Faat - Prayers and offerings to Kingtsoomzaongboo i.e. Mt. Kanchanjanga, their Guardian Deity and other important mountains found in the Sikkim Himalayas.

b) Lyang Rum Faat - Prayers and offerings to mother earth and soil.

c) Tungrong Hlo Rum Faat - Prayers and offerings to Mt. Tungrong now known as Mt. Tendong.

d) Sakyoo Rum Faat - Prayers and offerings to ‘Mayel Kyong’ and the seven immortal Lepcha couples who live in this paradise. It is also a thanks giving ceremony and a cultural festival on prosperity.

e) Muk Zek Ding Rum Faat - Prayers and offerings to Mother Nature. It deals with ecology, environment and surroundings. It also speaks about fishes, reptiles, insects, bees and birds, trees, bushes, shrubs, wild edible vegetables, flowers, fruits and roots etc. that are found in Mayel Lyang.

f) Tungbong Faat - It deals with birth, naming and weaning ceremonies.

g) Nyoo Thing Laom Fron - It deals with burial and death ceremonies.

There are other Lepcha manuscripts based on Lepcha subjects and topics which it is not possible to include in this short article.

Reference: www.indigenouslepcha-tribalassociation.com

The Role of Shejums (lepcha Associations)

The history stands proof to the hardships faced by the Lepcha as a minority in their own land. The Lepcha land has time and again been invaded by more aggressive nations and like every battle the vanquished are exposed to different adversities. The peaceful Lepchas did not a stand a chance against the forceful atrocities committed upon them. So the need for a united stand for the Lepcha inspired the formation of SHEJUM. From times immemorial Lepcha had adopted an organized life style in the villages based on respect and love for fellow beings. So the transition into organized SHEJUM who could voice their rights and ensure fairness in their life was very smooth.
It is rather strange but every Lepcha village in Sikkim comes under the folds of the registered Shejums operating from Gangtok. The Shejums have village level branches complete with their own office and office bearers. The Shejums mainly work in the development of cultural activities and language issues. But with time many social issues and local problems are also directly addressed by the Shejums. The Shejums act as a channel to voice grievances to the government and it is the duty of the shejum to ensure that justice prevails.
The presence of the Shejum is very strong in many villages that it is consulted for every social activity. The Shejums also act as the guardians of the Customary Laws of the Lepcha. The involvement in the Shejum also ensures an engagement in activities different from the day to day life in the village. The government also provides financial and other aids to the Shejums so it can be channeled down to the ones in need.
Shejum like "SIKKIM LEPCHA YOUTH ASSOCIATION" has been able to contribute a lot to the upliftment of the community in many spheres right from its formation in 1994. The Shejum operates in all four districts and has branches in almost all the lepcha villages. The village level branches co-ordinates with the Central Executive Commoittee based in Gangtok and is involved in numerous activities. The cultural development has exposed the villagers to opportunities far away from their homes thus providing monetary benefits and platforms to highlight the once forgotten practices. The Central Executive Committee itself is involved in many other higher activities. The Sikkim Lepcha Youth Association has been able to achieve many new milestones in lepcha sphere. The declining festival of Tendong Lho Rum Faat celebrated on the 8th of August annually, was brought back to prominence by this association in 1994, which was later declared as a state holiday by the government. This association initiated the campaigning for the introduction of Lepcha language in the ICSE curriculum, which finally was granted by the Board. The inclusion of the Lepcha in the Primitive Category was brought into limelight and followed by constant petitions and memorandums which finally led the state government to include the community in the category.
Thus the role shejum plays in the life of the Lepchas has a very important effect on the quality of life of the Lepchas.

ANGAOP N KAMOK MYOK.....the beauty of Lepcha tradition

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.