A commemoration on the International Mountain Day (11th December 2013)
Saibal Sengupta
Research Scholar,
Assam Don Bosco University
Guwahati
senguptasaibal9@gmail.com
Mountains have always fascinated men. Their majestic soaring height have captivated poets and adventurers alike. Diverse cultures and innumerable languages and dialects have thrived under the lap of these mountains and most of these cultures have looked upon the mountains as something divine. Mountain communities have always adored, worshipped and held these snowy peak in awe. Mountain in turn have provided the people with resources, sustenance and livelihood. Throughout the cultural history of man, mountains have been celebrated. On the occasion of the International Mountain Day 2013; I take the opportunity to celebrate in my own little way the ‘Chyoo’ (Mountains) and its significance for the ‘Rong’ (Lepcha) people of the Sikkim Himalaya.
The Event : The International Mountain Day is an opportunity to create awareness about the importance of mountains to life, to highlight the opportunities and constraints in mountain development and to build partnerships that will bring positive change to the world’s mountains and highlands. Mountains are crucial to life. Whether we live at sea level or the highest elevations, we are connected to mountains and affected by them in more ways than we can imagine. Mountains provide most of the world’s fresh water, harbour a rich variety of plants and animals, and are home to one in ten people. Yet, each day, environmental degradation, the consequences of climate change, exploitative mining, armed conflict, poverty and hunger threaten the extraordinary web of life that the mountains support. The International Mountain Day is celebrated every year on 11th December and the theme for this year is “Mountains-Key to a Sustainable Future”. What better way to celebrate this occasion could there be than giving a brief account of a Mountain Community that displays a sustainable and nature friendly approach to mountains; the Lepchas.
Lepchas and Mountains : The Lepcha people and their affinity toward the mountains of the Sikkim Himalaya need no introduction. Every aspect of Lepcha life revolves around these grand and majestic mountains. Mountains are so strongly intertwined in the very fabric of Lepcha life that every time they express their joy or express greetings they say “Aachuley”, which means ‘Hail the Mountains’. When it comes to their myth of origin, the creation myth (Aait Sung) which is the core of the Lepcha traditional story (Lungten Sung), we find that again mountains are centre stage. The Lepchas call themselves “Mutanchi Raong Kup, Rum Kup”, which translates as ‘Children of the Mountains, children of God’. Sometimes they also call themselves as ‘Raong’ or ‘Rong’, which means the pointed peak or summit of a mountain. According to the Lepcha story of creation, Mother Creator Eetboo Deboo Rum first shaped Kaongchyenkaonglo- Chyoo (Mt. Kanchenjunga). The story goes on to show how Eetbu Deboo Rum then took some fresh snow from Kaongchyenkaonglo – Chyoo to create the first male Foodongthing and later a female companion Nazaong Nyoo, the first woman. The story of origin thus depicts the significance and cultural symbolism of mountains for the Lepcha people. Kaongchyenkaonglo-chyoo or Mount Kanchenjunga has a very important place in the Lepcha Cultural ethos. In fact, no reference to the Lepchas is possible without first referring to Mount Kanchenjunga. This third highest mountain in the world is worshipped as their guardian deity and regarded as the original ‘big stone’. Because of their belief that they have originated from this mountain, they ensure that a dead body always faces the mountain. The community has such a personal affection for and a remarkable sense of belonging towards the mountain that they generally refer to it as their ‘elder brother’, for the mountain was the first creation of the Mother Creator. Sometimes they refer to the mountain as Kingtsoomzaongboo Chyoo, the auspicious forehead peak, the highest veil of snow beyond which the spirits of their ancestors dwell in Rum Lyang, the country of the Gods.
Folk Songs: Mountains find mention everywhere in the folk songs and dances of the Lepchas. In fact, almost every rendition of the Lepcha folk songs opens with an invocation to the mountains, particularly Mt. Kanchenjunga. At the beginning of each song or dance the leader of the troupe announces ‘Chu Rong O! Bi Rong O !’ denoting, ‘Oh ! Snowy Peaks, Oh ! Snowy Mountains’. This shows the high regard in which mountains are held by the Lepcha people. Many of the Lepcha ‘Vaom’ or songs are composed and sung in praise of the mountains. These songs portray how the musical dimensions of the Lepchas too are incomplete without the mention of mountains. ‘Chyoo Faat Saawo Vaom’ is a prayer song celebrating the entire Himalaya, ‘Aachuley Aahut Aapryaa Vaom, is a song hailing the Himalaya, ‘Kaongchhyen Kaonglo’, as the name suggests is a song about the mountain and the Lepcha land. ‘Rong Raamo Vaom, Rum Lyaang mo, Dzongoo Lyang Aarey’ is a song that describes the Lepcha Holy land of Dzongu while another song ‘Kingtshoom Chyoobaongsaa’ or At the lap of Mt. Kanchenjunga describes the beauty of the Lepcha land.
Rituals and Worship : Like most tribes in the world, the Lepchas too have their own rituals and methods of worship. They observe special rituals throughout the year which are generally called ‘Rum Faat’ which are the rituals for honouring and worshipping God or any sacred personage. Among these, two rituals are particularly significant as they are specifically meant for the worship of mountains. ‘Chyoo Rum Faat’ is an important ritual whereby prayers and offerings are made to Kaongchyenkaonglo-chyoo or Mt. Kanchenjunga, their guardian deity and other important mountain peaks of the Sikkim Himalaya. The other one is the ‘Tungaraong Hlo Rum Faat’ through which the Lepchas offer prayers to ‘Tongraong Chyoo’ or present day Mt.Tendong in South Sikkim (near Namchi). While Kaongchyenkaonglo-chyoo being the most important object of worship and the source of their origin, is worshipped as a guardian deity, protector and ‘elder brother’ ‘Tungraong Chyoo’ which translates as ‘ladder mountain’ is worshipped as it is believed to have saved the Lepcha people from the Great Flood mentioned in the Lepcha legend and folklore. Another point worth mentioning here is the presence of a worshipping altar or ‘Long Chaok’. These simple altars with upright stones symbolize the ‘original big stone’ or Kaongchyenkaonglo-chyoo, the origin of all Lepchas and the place where all Lepchas will ultimately go. This symbolism associated with the mountain shows how significant mountains are in all facets of Lepcha culture.
Nomenclature : As far as mountains are concerned the Lepchas have yet another fascinating aspect ingrained in their culture. Aathing K.P. Tamsang mentions that the Lepchas believe there are 108 mountains in the Sikkim Himalaya having their own indigenous names for each peak. They further believe that each clan and sub clan within the tribe have their own mountain peak or ‘Chyoo’ from which they have descended. Each of these mountains is regarded highly and has their own unique attributes in the Lepcha culture and belief system. Apart from Kaongchyenkaonglo-chyoo (Mt. Kanchenjunga) whose significance and elevated position in Lepcha culture has already been mentioned, there are several other mountains that are important in their own right. Unfortunately, today only a few of these mountains can be identified with their equivalent names in English. It is desirable that the proper identification of these mountains vis-à-vis their Lepcha names and the English equivalent is done urgently and with proper research. It is observed that mountain names in Lepcha are generally classified into three groups. Those that stand to the right of Kaongchyenkaonglo-chyoo (Mt.Kanchenjunga) belong to the first category while those standing to its left belong to the second. The third category comprises of those mountains that stand opposite to the Kaongchyenkaonglo-chyoo. Prominent mountains from the first category are Kaongchhyen-Chyoo, Kaongree-Chyoo, Tyer Ney Chyoo, Sozaor Zipdaok Chyoo, Maarpey Ney Chyoo, Ney Khaar Chyoo, Saamprik Chyoo, Kaarthok Ney Chyoo, Saarbee Chyoo, Taaraong Chyoo, Sanyaol Chyoo, Choo Rum Chyu and Tingraong Chyoo. Among those that belong to the second category are Kaongring Chyoo, Kaaring Chyoo, Daraong Chyoo, Thingraong Chyoo, Daapree Chyoo, Haangree Chyoo, Haakree Chyoo,Hikryaang Chyoo, Maahaap Chyoo, Naakree Chyoo, Mirchyee Migree Chyoo, Meelong Chyoo, Jaakree Chyoo, Khambee Chyoo,Syeedoop Chyoo, Daamree Chyoo, Saamgree Chyoo and Laadey Chyoo. The third and final category of mountains i.e. those standing opposite to Mt.Kanchenjunga are Aazem Chyoo, Rummit Chyoo, Hirnyee Chyoo, Mirtsaa Chyoo, Lingree Chyoo, Ringtsaa Chyoo, Eethok Chyoo, Daongree Chyoo, Chhyojee Chyoo, Baorong Chyoo etc. As mentioned already,serious study and research towards finding the English equivalent names of these mountains would be an interesting endeavour and would certainly help in understanding the Lepcha culture better. I would like to mention here that a few of the mountain peaks can be identified quite easily as the Lepcha name and the widely popular English names sound similar. An attempt is made below to try and list a few mountains with both their Lepcha as well the English name based on the sound.
Lepcha Name English Name Height in ft.
Kingtsoomzaongboo Chyoo Kanchenjunga 28,169
Janoo Chyoo Mt.Janu (Kumbhakarna) 25,294
Kabur Chyoo Mt. Kabru (North) 24,075
Kabur Chyoo Mt. Kabru (South) 24,005
Pawoohungri Chyoo Mt.Pauhunri 23,180
Siniyaol Chyoo Mt.Siniolchu 22,610
Kaongchhyen Chyoo Mt. Kanchenjau 22,603
Pandeem Chyoo Mt.Pandim 21,953
Sungvo Chyoo Mt.Simvo 21,490
Hlonok Chyoo Mt.Lhonak 20,015
This is just a small list of mountains and there exist at least 99 other peaks in the Sikkim Himalaya whose English equivalent names are yet to be identified.
Folklore and legends: As mentioned earlier, the Lepchas believe that there is not less than 108 mountains in the Sikkim Himalaya and each of the 108 clans represent a particular mountain. The Lepcha story of origin states that the first man was created from the snows of Mt. Kanchenjunga. Similarly, the Lepchas regard Mt.Pandim as their deity and deliverer ever since God descended on the summit of this mountain and created a “Saviour” in the form of “Tamsangthing” to end the oppression of the demon king “Laso Moong Pano”. Yet another important mountain mentioned in the legends and folklores of the Lepcha is ‘Tungseng Naryeng Chyoo’. Its name denotes ‘Unfortunate peak’ as the unfortunate sin was committed on this mountain by the first Lepcha man Fodongthing and the first woman Nazaong Nyoo. According to Legend these two having been created by God were meant to be brother and sister. But having succumbed to passion they started to meet secretly and ultimately invited the wrath of the creator who banished them to the lower slopes of the mountains. Thus, Tungseng Naryeng Chyoo is infamous as it is famous in the Lepcha folklore. Many similar stories that revolve around mountain are to be among the Lepchas.
It is obvious that the ‘Rong’ people share a special relationship with their ‘Chyoo’. Mountains and the Lepchas are synonymous with one another. These great mountains of the Sikkim Himalaya have been in existence and so have the Lepchas. It would not be an exaggeration to state that as a community that worships these mountains, looks upon them for guidance and sings songs in their praise, the Lepchas certainly display an attitude of conservation and sustainability, as far as the environment in general is concerned. The theme for this year’s Mountain Day being, “Mountains – Key to a Sustainable Future” it is an appropriate moment to being appreciating the Lepcha way of life and learn how a human community can exist in perfect harmony with nature and yet participate in the process of development in a sustainable manner. The Lepcha belief system that they originated from these mountains and will ultimately go back to the mountains indicate their deep understanding of the need to prepare for the future and more importantly the need to conserve these natural ‘sanctuaries’ for the days to come.
To conclude, I cannot but marvel at the Lepchas and their relationship with mountains. Surrounded by hundreds of these lofty peaks that provide a cradle to their rich cultural heritage, an ‘elder brother’ who is not just a concept, rather is visible and ever present to guide them. They possess songs and stories revolving around mountains which they actually see and worship. To them the mountains are not just objects to be admired, photographs, climbed or exploited. For the Lepchas their ‘Chyoo’ are everything. Their ‘Chyoo’ are their Gods, friends, brothers, stories, legends, songs, homes and their life. I wonder if there is any other community in the world like the ‘Rong’ whose ‘Chyoo’ are their lives. The Lepcha life is one that is lived in celebration, a life that is a celebration.
Aachuley!
References:
Mordecai, D (1966), The Himalayas – An Illustrated Summary of the World’s Highest Mountain Ranges. Kathmandu: Pilgrims Book House.
Tamsang, K.P. (1983), The Unknown and Untold Reality about the Lepchas. Kalimpong: Mani Printing Press.
Foning, A.R. (2009) 2nd Ed. The Lepcha-English Encyclopaedic Dictionary. Kalimpong: Mani Printing Press.
Tamsang, L. (2010), The Indigenous Lepchas and their Songs. Kalimpong: Mani Printing Press.
Doma, Y.(2010), Legends of the Lepchas-Folk Tales from. New Delhi: Tranquebar Press.
Lepcha, P.T. (2013), Lepcha Nomenclatures in Maayel Lyaang. Kalimpong: Mani Printing Press.
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