Maon daok: the guardian of traditional Lepcha medicine

                                                                                                         Saibal Sengupta,

                                                                                                        Research Scholar,

Assam Don Bosco University,

                                                                                                        Guwahati

Introduction:That the Lepchas are extremely knowledgeable in the ways of the natural world and have a remarkable expertise with regard to local flora and fauna is known to all. Explorers and scholars have written at length about the indigenous traditional knowledge of the Lepcha people. Their knowledge of botany is best exemplified in the traditional system of herbalism or phytotherapy known as Maon tyaam yantan. Here the words Maon tyaam refers to medicine while the word yantan means pharmacology. This traditional system of medicine is very old and is closely guarded by the Lepcha medicine man or healer known as Maon daok. These traditional medicine men (in a few cases women) are a rare breed of people who possess a unique knowledge system that is a complex mix of botanical expertise, alchemy, superstition, oral traditions as well as unwritten conventions.
 Being expert botanists, over the years the Lepchas have identified numerous herbs and other secrets of the forest. Through generations of oral transfer and practical use, they have developed a unique system of herbal medicine that utilizes numerous plant species for treating the sick and curing a variety of illness. Pradhan and Badola (2008) describe as many as 118 plant species, belonging to 71 families and 108 genera, under ethno medicinal utility by the Lepchas for curing approximately 66 ailments, which could be grouped under 14 broad categories. Similarly, Pal and Palit (2011) report 44 species of angiosperms being used as medicinal plants from North Sikkim alone.  

Major group of ailments cured using the plant species in Dzongu valley, North Sikkim.
Sadly, with the introduction of western medicinal systems and access to allopathic and other modern medicine systems, the institution of the Maon daok is threatened of gradually fading into oblivion. On the one hand the secretive nature of these medicine men helps in protecting the valuable knowledge of herbs and medicine from being stolen by outsiders; on the other, this very nature creates a kind of obstruction towards the conservation and propagation of the Maon tyaam yantan. Tamsang (2004) regards the Lepchas of Darjeeling and Sikkim as good ethno botanists and expert herbalists who knew the cure for all the maladies. But due to reclusiveness, superstition, lack of clear and systematic publications and dependence only on oral enumeration of medicinal plants used by the Lepchas, the primitive system of herbal practice is on the verge of extinction.  The institution of the Maon daok needs to be preserved for posterity and all attempts to document, understand and relate the system to modern day concepts must be made.  Can we allow the wisdom of the Maon daok and his mastery over this traditional system of medicine to be lost forever? No, we cannot. Who knows? Our lives may depend on it.

According to World Health Organization estimate, approximately 80% of the population in developing countries depends on traditional medicines for primary health care needs; a major portion of these involve the use of medicinal plants. While much research has been done in the fields of ethno-botany, ethno-medicine and indigenous traditional knowledge systems of the Lepchas, these studies have mostly documented the species used and the ailments they cure. The focus has mainly been towards enquiring and documenting the species, process of deriving the medicine and its application. But there has not been an attempt to understand the social dynamics that emerges out of the relationship between the Maon tyaam yantan and the Maon daok.  Very little effort has been directed towards understanding what makes the Maon tyaam yantan so unique in itself and how the Lepcha medicine man is striving hard to preserve this unique institution.

The Maon tyaam yantan system of herbal medicine:

The Maon tyaam yantan or traditional Lepcha system of medicine is strongly embedded in the very fabric of Lepcha culture. Their symbiotic relationship with the natural world and in depth knowledge of plant life has given rise to this unique system. Roy (2005) classifies the Lepcha health management system into two categories: (a) the propitiation of good and evil spirits in order to avoid disease and sickness and (b) the use of medicines derived from locally available herbs as prescribed by the Boongthing or Mun. It is noteworthy that the average Lepcha always keeps some common medicinal herbs in his house and has a fair knowledge of their use. But when it comes to real expertise in this regard, the people depend on the Maon daok. The Lepcha folklore mentions how the Maon tyaam yantan was originally given to the Lepchas by Tamsangthing at Mt. Pandim. Even today the Lepchas believe that all herbs and medicines used by them come from Pundim Chyoo. To mark this historical event the Lepchas gather every year to observe Sugi Rum Faat or ritual prayer to Nyoo Koong Nyoolik, the first of all the Muns. It is a symbolic ceremony where the Lepcha people offer their prayers to Mother Nature for the gift of medicinal herbs and also an opportunity to renew their faith in the healing powers of these herbs.

(Source: Pradhan and Badola Journal of Ethnobiology and Ethnomedicine 2008 4:22)

The Maon daok and his importance:

The Maon daok is at the center of the Maon tyaam yantan system as he is the sole guardian to the traditional system of medicine. This important member of the Lepcha society acts as a bridge between the healing powers of the herbal world and the one in need of this healing. The Maon daok is a much respected person in the traditional Lepcha society. He is respected by the people not just for his knowledge of plants and medicine in general but also because he is regarded to be a wise person who heals the sick and provides simple but good advice to the village folk. As an expert in traditional medicine the Maon daok’s knowledge of medicinal plants and their usage is exemplary. Thakur (1988) acknowledges this fact and considers Lepcha herbal medicine to be ‘highly potent’ and an ‘elixir of energy and life’. He further writes ‘It is said that a Lepcha would not die of snake and mad dog bite because of the relief they get through their knowledge of herbal medicine”.

Subba (2012) documents some interesting beliefs among the Lepcha Maon daok. These beliefs are more like unwritten conventions that have been transferred by word of mouth and at first seem quite strange and illogical. But upon careful contemplation things begin to point at the remarkable perceptions of the Maon daok and the Lepchas at large. One cannot deny that there is a certain amount of science involved in these simple but time tested beliefs. A few of these beliefs are mentioned below.

a. Each and every edible plant in Maayel Lyaang has medicinal properties:

The Lepchas believe that all edible plants found in the region have medicinal properties in one form or the other. These plants not only provide sustenance and nourishment to the body but also have curative qualities. It is often said that monkeys may not survive but the Lepchas will survive in any forest. Such is the knowledge of the Lepcha people that they have a wide array of edible items ranging from leaves, cereals, yams, tubers, to bamboo shoots and even flowers. This diversity of edible plants coupled with appropriate knowledge and a strong belief that each one is a herb truly makes the Maon daok an institution within himself.

b. Medicinal herbs that grow facing north are the best for medicinal use:

Most Maon daoks believe that herbs and plants growing on the northward slopes of hills or those that grow facing the mountains are the best for use and consumption. It is believed that these plants are more potent on account of the clean and pure wind that they receive from the mountains. Moreover, the fact that Pandim Chyoo, the origin of all herbs and medicinal plants lies north also may have some bearing on this belief. Whatever the reason, the Lepchas have a very strong bond with mountains and it is only natural for them to revere anything that faces these majestic snow peaks.

c. The best medicinal herbs grow in places where the rooster’s crow is not heard:

Roosters being domesticated birds; here the reference is being made to a village or an area inhabited by people. Here the Maon daok is trying to imply that herbs should be collected from a place as far away as possible from the village. A forest or grove far away from the village will have little or no pollution. In this way the cleanest and uncontaminated herbs are acquired for use. It is a simple convention but very effective as far as Maon daok’s notion of cleanliness and purity is concerned.

d. Herbs collected from the forest are not to be washed:

The Lepcha Maon daok is averse to the idea of washing freshly collected herbs. He believes that many of the curative properties may get washed away by doing this. He prefers to dry them first and let the impurities get removed in a natural manner. Even the soil that covers tubers and roots are not washed as it is believed that the soil around the roots also have medicinal properties.

e. Medicinal herbs must be collected before thunder claps are heard in the sky:

This is a very practical belief that illustrates the Lepcha’s love for all life forms as well as his farsightedness.  Thunder claps signify the onset of the Monsoons. The Monsoon is also the time when the rains moisten the soil and aid plant growth. The Lepchas believe that at this time the young shoots and roots of the plants are very delicate and can get damaged if one tries to pluck them. Thus, all plucking must be done before the Monsoons so that new plants can grow without any disturbance and thus provide new stock for the next season.

f. Herbs collected from the forest must never be sniffed at:

The Maon daok never sniffs at any herb nor does he allow others to take a sniff. There is a simple logic to this. Firstly, many freshly collected herbs contain some poisonous substances that might prove harmful if inhaled. Aconitum sp. is a prime example of this. Secondly, flowers often have pollen which might enter the respiratory tract and cause certain allergies. This may also be a way of showing respect for the herb.

g. Plants that bear leaves which shine during night are mostly medicinal:

The Lepcha Maon daok believes that plants bearing smooth leathery leaves that shine in the moon light normally have medicinal qualities. It is quite interesting to note that many herbal species used by the Lepchas such as Nyeepit mook (Flemingia congesta), Thol (Dicentra thalictrifolia), Tung bab (Marsdenia roylei), Tukpit rik (Paederia foetidia), Tumbaar rik (Mussaenda frondosa), Braong paot (Phyllanthus emblica), Suntee pro (Viscum album) etc. all bear smooth shiny leaves. Another reason for this belief may be the fact that such plants are easy to locate during an emergency, especially at night.

h. Cultivated medicinal herbs must always be planted above the level of the house:

This is another convention that illustrates the amount of respect the Lepchas have for medicinal herbs. The area below the Lepcha house is often used to store unwanted items and immediately underneath the house is the place designated for cattle. This space also doubles up as a storage facility. The Lepcha does not want his precious herbs to grow in an unclean environment, so he ensures that herbs are cultivated above the house. Most Lepcha households will always have a few common medicinal herbs like Salek, Sooldoong rip, Pyook rip, Loo sing koong etc. Care is taken to grow these medicinal plants in a clean and uncontaminated part of the land.

i. Names of medicinal herbs are not to be pronounced:

This is one practice that is quite interesting among the Lepchas. The Maon daok rarely tells his patients about the names of the herbs he used in preparing the medicine. It is widely believed in Lepcha society that pronouncing or disclosing the name of medicinal herbs renders them ineffective. In other words the medicine does not work if its ingredients are disclosed. This could be the reason why there are very few genuine Maon daoks left in the region now. Their secretive nature and general dislike for sharing their vast knowledge of medicinal plants has resulted in the loss of this remarkable system of traditional medicine.

We thus see that the Maon daok or Lepcha medicine man is not just a herbalist but a philosopher in his own right. For him collecting herbs and processing them into medicine is no less than a divine vocation. After all what could be more rewarding than saving someone’s life? Enlightened by his deep knowledge of plant life and guided by his own set of unwritten beliefs and conventions he is a much respected part of traditional Lepcha society. His practical knowledge in preparing numerous potions and remedies and his wisdom that gives momentum to the traditional Maon tyaam yantan makes him the guardian of this priceless institution.

Illustration of steps applied by a Lepcha medicine man in preparing the herbs

Source: Das, A.P. (2016)  Ethnomedicinal Approach by the Lepcha Tribe of Kalimpong Area in Darjiling Hills

 

References:

1. Thakur, R.N. (1988) Himalayan Lepchas, Archives Publishers and Distributors.

2. WHO, (2003) Traditional Medicine, fact sheet, 134.

3. Tamsang, K.P. (2004) Glossary of Lepcha Medicinal Plants, Kalimpong: Mani Printing Press.

4. Roy, D.C. (2005) Dynamics of Social Formation among the Lepchas, New Delhi: Akansha

    Publishing House

5. Pradhan, B.K. & Badola, H. (2008) Ethnomedicinal plant use by Lepcha tribe of Dzongu   valley, bordering Khangchendzonga Biosphere Reserve, in North Sikkim, India. Journal of Ethnobiology and Ethnomedicine.

6. Tamsang, K.P. (2009) The Lepcha-English Encyclopaedic Dictionary, (2^nd Ed.)

    Kalimpong: Mani Printing Press.

8. Pal, S. & Palit, D. (2011) Traditional Knowledge and Bioresource utilization among Lepchas

    North Sikkim. NeBio Vol.2 (1)

7.  Subba, N. A. (2012) Mondoak: Lepcha Ban Ausadhi ko Rahashya, Kalimpong: Bhetgaat

     Prakashan. NeBio Vol.2 (1)

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