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

Ngassey Chongey

Just to think I developed interest in other cultures of foreign shores when my own Lepcha culture was so full of life and mesmerizing. Every step I take towards my culture and every stone I turn I find more motivating and amazing features which needs deep thoughts and understanding. So I just surrendered to this captivating experience and let it carry me away deep into the unexplored corridors of Lepcha culture.

“Chongey” or the annual Lepcha archery competition is an important occasion for most Lepchas seeking for an adventure with a cultural colour. And it has been one event that has seen equal participation by Juktenmoo, Buddhist, Christian and all the “in between” Lepchas. If I can recollect well, the kyoungs (Lepcha village) of Damsang Lyang have more eagerness to indulge in this event rather than their counterparts in Renjyoung Lyang where Buddhist festivals find more prominence in the villages. There are historical and cultural reasons for being so but nevertheless this festival has a special importance for all Lepchas.

The annual CHONGEY competition of Ngassey Kyoung was marked this year with the ONGS slowly taking over from where the elders left. The festival opened with a Prayer by the Minchyu Mun and of course the Dungeet Vom was also sung. Padma shree Ren ST Tamsang did not rest on his laurels but went up ahead and played his flute which enthralled the spectrum of Rongs gathered in the event.The entire event held on the small patch of rice fields near the Mayel Lee was conducted by youngsters, Chyo Tshering and SumPundee, eager and enthusiastic rongs from the Kyoung. It was a Kodak moment to see small children barely out of their mother's laps dancing to the tune of CHU LEP KA BAMBOO Ho...and on an equal note it was kind of nostalgic to see the "not so young but ok" anoms make it to the stage with their well practised Surongla Saknyee (..in fact- heard that they have been doing this dance for so long that they no longer need to practice...).Ok rice harvest is long over but that did not stop the gathering to pick up their memories and perform a rice harvest dance....fun to see the youngsters trying to pick up the steps which their well practiced parents had used long time ago to court each other....(maybe)...My MIL (mother-in-law) Renyu Marymith Lepcha rocked (as usual) with her solo song....awesome voice...Oh yes there was this song called Ho Lho sa Pundee performed the graceful aneus in graceful Dumvuns.Then again the SHERABU (Hunters) dance also managed to liven up the day with the gathering joining in at..pey pey pey...dinon dinon dinon....

The results of the day---Mongbol Busty team walked away with the First and third prize while Bongbusty managed a second merely preventing a sweep out....in the chongey....While Song tshering, handsome dude from the Ngassey Kyoung won the prize for the shot put..(comon we lepchas have a traditional version of this Olympic event.....maybe those sick Greeks stole it from us and gave it their own stamp)...The Ngassey branch of RONG ONG PRONGZUM was established on the day and the taking of oath event was inspiring to see youngsters so eager to work for the Tarwath (development) of the Rongs......

The day came to a glorious end with group songs and dances. Full points to Chyo Tshering and Sum Pundee for making the day interesting and lively.....thats the way we Lepchas do it...Beat us if you can...

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.

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.

Kinship Terms

The kinship terms in Rongaring (Lepcha language) is small in number so the same word can be used to denote different kinships depending upon the person one is interacting with. Except for the maternal brothers there is no marked difference between the terms used to refer to both paternal and maternal relations. For example the word AAZONG can be used to refer to brother in law from the elder sister’s side or sister in law from the elder brother’s side but it can be used for reference to both brothers and sisters of one’s siblings’ spouse. When referring to relations younger than the speaker there is no marked distinction for different sex.
The rong word for father is AAbo and for mother is AAMU. But when in direct conversation with one’s parents generally the words aapa (for father) and aamu(for mother) are used. But in many parts of Sikkim the influence of the nepali language pretty evident in the use of the words AAMA for mother. The word AABo is used only while referring to one’s father and is seldom used to address him, the word AAPA becoming more prevalent. A male child usually retains his father’s clan (aboputso) while the daughter is eligible for her mother’s clan (amuputso). The word Anum is used to refer as well as address one’s elder brother and the word Anom is used in the same way for one’s elder sister. Like mentioned before, irrespective of the sex, a sibling junior than the speaker is addressed to as eng. In the same way the nephew and niece both are referred to as naamkup.
Grandparents, both from the father’s as well as mother’s side are referred to as "thyukung"(grandfather) and "nyukung"(grandmother). Since Lepcha people have a great respect for elder people these words are also used to refer to elderly people with much love and affection. A very important point to mention here- Lepcha considers the use of names to address kin or a fellow Lepcha a very disrespectful manner. Thus the use of the Lepcha kin words has sustained without much change down the history.
The Lepcha tradition of respect shown to elders is evident from the difference in the use of kin words for elder relations as that compared to junior relations. The elder brother of the father (Uncle in English) becomes ABO TIMBU (elder father) or ABOTIM or simply BOTIM and his wife is addressed to as MOTIM. The younger brother of the father is addressed to as AKU and his wife is addressed as ANEU. The elder sister of one’s father is referred to as MOTIM and her husband becomes BOTIM. In the same context the brothers (both elder and younger) of one’s mother becomes AAJYONG and his wife is ANEU. But these words are not limited to one’s immediate relatives only. The entire people of the village are addressed by any one of the above words depending upon their addressing to one’s father and mother. Even strangers are referred to with the above words thus creating a sense of closeness and welcome. This clearly elaborates the simplicity and warmth of the Lepchas with each other.
The word NYOM is used to refer to both daughter-in-law as well as younger sister-in-law. But the same word is also used while speaking of one’s wife with others. The word MYOK is used in the same way for the son-in-law, brother-in-law as well as one’s husband while speaking with others.
The elders in the village are given the utmost respect and their advice sought in every walk of life. "AATHING" is the most respectful term for a man and is used for high officials (eg. The Kazi landlords) and male supernatural (eg. Aathing Rathap a legendary warrior). The female equivalent of AATHING is ANYOU.
All the above system of kinships exhibits the close knit society of the Lepchas.
The changing times have had some effect on the above mentioned kinship of the Lepchas. The influence of other cultures and media has introduced into the modern Lepchas’ households terms like "mummy", "daddy", "uncle", "aunty" etc. But the integrity exhibited by this age old system of kinships among the Lepchas is as strong as ever.

rong aring

Lepcha language
Lepchas refer to their language as ‘Rong-aring’ or ‘Rongring’ and falls under the Tibeto-Burman family of languages. There are quite a few amazing aspects about the Lepcha language. The interesting thing about the Lepcha language is that the Lepcha wiseman seem to have sat together to give names of various animate and inanimate objects. Hence, almost all the names of animals start with the letter ‘Sa’, and the names of different types of snakes and various bamboo products start with the letters ‘Ta’ and ‘Pa’ respectively. Likewise there seem to be a rare but highly evolved system of nomenclature within the lepcha language. Even the famous Botanist J. Hooker has mentioned in his treatise that the lepcha system of naming the flora and fauna closely resembles the scientific method of naming involving the genus, species, family etc.
The language RONGARING has three dialects within itself. The first one is used converse with infants and involves the use of words that are very easy to pronounce and that with which the infants can identify easily. The second one is the prevalent one, mush used in adult Lepcha conversation. The third and the most difficult one, is mainly used in prayers and invocations of the MUN and BONGTHING. It is metaphorical in nature and uses intricate combinations of words and phrases.
Lepcha language reflects ample monosyllabic traits. As is peculiar with this family of speeches, constraints in the range of vocabulary have helped musical elements in the Lepcha speech. Lepchas have their own script and have elaborate ancient literary works called namthars.
The arrival of the Tibetans and after that the Nepalis have affected the use of the RONG ARING. The later Chogyals (Kings) emphasized the use of Tibetan language through monasteries and rapid conversion of the Lepcha into Buddhism. The arrival of nepali speaking communities in large number also ensured that the Lepcha remained confined to far reaches and only to Lepcha settlements. Last but not the least the Christian and their English schools brought along another mass upheaval that saw more Lepchas opting for more attractive and flamboyant language English. The introduction of the Lepcha language in the CBSE curriculum in SIKKIM ensured that the Lepcha language did not get lost in antiquity. The inclusion of the language in the ICSE (efforts of the SIKKIM LEPCHA YOUTH ASSOCIATION) also brought relief to parents whose children were in ICSE schools. All this has ensured resurgence in the Lepcha language with more literary works and communication, and the phenomenon is on the rise.
Lepchas are like magicians in bamboo crafts and produce a wide variety of aesthetically beautiful baskets and such other things that come handy in daily chores. Their knowledge of poisonous and non-poisonous plants, snakes and information on other flora and fauna are phenomenal. But, with modernity making steady inroads into the Lepcha way of life such age-old wisdom are increasingly cruising away into the sphere of myths and legends.

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.