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...

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