IMPORTANCE OF ‘MOO’ IN LEPCHA CULTURAL DOMAIN

Dr. D.C.Roy.

Culture is an integral part of human life. All knowingly or unknowingly belong and perform some culture or the other. An individual by virtue of his/her membership of a family, a society and a community inherits some culture which is given to him/her by the society. Each individual is a part of a particular culture in which he/she takes birth and brought up. Culture in a wider sense includes all that are given by one generation to another generation in the society such as knowledge, religious beliefs, laws, art, moral codes, customs, manners, literature, music, language etc. According to Taylor “culture is that complex whole which includes knowledge, belief, art, morals, law, customs and any other capabilities and habits acquired by man as a member of society.” Without entering into the debate about the definition of culture, we may just mention about the existence of implicit and explicit components of culture. Those items which can be known through eyes and ears are explicit while the implicit items can be perceived only by the trained persons. These are the motivations and impulses underlying human actions of which the actors themselves may not be conscious. Culture is a dynamic aspect and it undergoes a regular change may be very slowly but mainly through interaction.
Lepchas, the autochthonous tribe of the southern face of the Eastern Himalayas, live in Sikkim, Darjeeling district of West Bengal, Eastern Nepal and Western Bhutan since the bygone days. In course of time they came in contact with the Tibetans, Bhutias, Nepalese, Europeans and other communities from the plains of India. The original Lepcha culture not only came in contact with the alien culture but in course of time influenced by them. The undercurrent has its both implicit and explicit impact on the original Lepcha culture. The present article is an attempt to examine the impact of the dominant neighboring culture on the original Lepcha clan culture which they call Moo.
Lepchas are divided into a number of clans. They call their clan Pu –tso or Agit but it is popularly known as Moo among them. Lepcha society is casteless; there are no
Earlier version of the article was presented at the Workshop on Lepcha Language, Culture and Folklore organized by Eastern Regional Language Centre, Govt of India and Indigenous Lepcha Tribal Association, Kalimpong, from 17 and 20 May 2008.

upper or lower castes among them. There is no bar in marriage among the different Moos. The clan or Moo is an important component in the Lepcha social organization. Lepcha Moo is an extensive form of lineage constituted of blood relations. There are some unilineal types of small groups who are the relatives and linked in terms of blood.
Moo is a dyadic relation between person and person. In Lepcha society male Moo differs from female Moo and the genealogical relations among the Lepchas can better be shown with the help of Moo. Each Moo relates with particular ancestor and hence persons belonging to same Moo have some sort of relation among themselves, may be of very distance past. The same blood is running in the veins of the same Moo. Unlike the Hindu Gotra, the Lepcha Moo can not be changed even after marriage. Moo is obtained by birth and under no circumstances it can be changed. The girls carry their mother’s lineage while the boys carry their father’s lineage. Although Lepcha society is patriarchal but in case of Moo there is a peculiar blending of both patrilineal and matrilineal.

ORIGIN OF LEPCHA MOO:
As per Lepcha myth, Moo is connected with Kanchanjunga, the guardian deity of the Lepchas. It is believed that Lepchas originated from the snow of Mount Kanchanjunga. Each Moo originates from separate peak in the range and after death their soul returns to their original peak for rest. Each Moo is named after the name of the mountain peak (Chu) where there is also a lake (Da) just below the Chu. The number of Moo among the Lepchas is in proportion to the number of Chu and Da in Kanchanjunga range. On enquiry, however, it has been found that most of the Lepchas do not know their Da connected with their Moo. It has been claimed that all the peaks on the Kanchanjunga range have their Lepcha names which even the Geological Survey of India could not name them and identify them as per numerical number. Similarity between the names of Lepcha Moo and the peaks in Kanchanjunga range is the evidence of Lepcha territorial belongings in the region and confirms their aboriginality.
The Lepcha Moo has another mythological origin. A demon called ‘Laaso Moong Pano’ harassed, tormented, abused and terrorised the Lepchas beyond description. Fed up with his tyranny, the Lepchas prayed and prayed to their Itboo-Deboo, the Creator, for his help and assistance to get rid of Laaso Moong Pano. Itboo-Deboo sent his son, Tamsangthing, to destroy Laaso Moong Pano. At ‘Sukvyer Purtaam’, Faokraam Takram now known as Dzongu, Tamsangthing and his brave Lepchas finally slained Laaso Moong Pano.

The early brave Lepcha ancestors who fought against Laaso Moong Pano and performed various roles and acts during the war were bestowed with the following ten clans by Tamsangthing:

‘Munlaom Moo’-To those Lepchas who prayed to Itboo-Deboo to deliver the Lepchas from Laaso Moong Pano’s clutches.

‘Aaden Moo’- To those Lepchas who served the fighting Lepchas and Tamsangthing during the war.

‘Fayoong Talim Moo’ - To those Lepchas who made bows and arrows during the war.

‘Joriboo Moo’ - To those Lepchas who provided and supplied food and water to the fighting soldiers.

Kurwo Moo - To those Lepchas who prepared and made weapons like swords, axes etc to fight against the demon.

Bri Moo -To those Lepchas who prepared and made the strings for bows and bridges during the war.
Lutsaom Moo - To those Lepchas who checked if Laaso Moong Pano was really dead or alive.

Simick Moo - To those Lepchas who pierced the demon’s eyes and blinded him.

Soongngoot Moo - To those Lepchas who cut off and separated the demon’s head, hands and legs.

Sundyaang Moo - To those Lepchas who turned the whole body of slained demon into dust and blew it in the air.

The Lepcha traditional customary law is also known as ‘Rong Kati saa hrim’ meaning Lepchas’ ten customary law in Lepcha after the ten clans.

Lepcha Adivasi Ek Parichaya (in Hindi)
Pages 40 to 42. Pubished by the Indigenous Lepcha Tribal Association, HQ Kalimpong, 2005
Beside the above mythological origin of Moo, Lepchas classify Moo on the basis of geographical division over the Himalayan range where they reside. At present Lepchas are the residents of three countries: India, Nepal and Bhutan. On the basis of geographical area there are four different Moos found in the Lepcha society — Renjyong Moo, the inhabitants of Sikkim: Damsang Moo, the inhabitants of Kalimpong area: Illam Moo, those who live in Illam district of Nepal and Pro Moo, the inhabitants of Bhutan.

IMPORTANCE OF LEPCHA MOO :
Lepcha lineage is a consanguineal kin groups that traces common descent through known ancestors. Lepcha lineage is of two types – patrilineal and matrilineal. Theoretically matrilineal clan follows from all the offspring of one woman. All the sisters and brothers of the woman become the member of the same clan. In case of patrilineal clan, the man and his children both son and daughter are included. But the Lepcha clan is sharply different from the theoretical form of either matrilineal or patrilineal type. Lepcha girl child gets her mother’s Moo while male child gets his father’s Moo. Lepcha male Moos are different from those of the females. This is perhaps peculiar in the Lepcha society. Lepcha Moo is sex linked and unilineal in character. Within its patriarchal structure, Lepcha society got a peculiar mixture of both patrilineal and matrilineal character. Each lineage pattern is peculiar to the Lepchas where both the sexes could retain their identity in the society. Lepcha society gives equal honour, respect, importance and value to the female Moo along with that of the male Moo.
Moo is very significant and touchy for the Lepchas. They feel proud of carrying their ancestral Moo. Moo is used by the Boongthing and Mun, the priests and priestess, during any offerings to the Nature. Any Lepcha ritual starts with Chi Faat where the Boongthing or Mun offers Chi to the Almighty by citing the Moo of the worshipper. After offering Chi to Fodongthing and Nazaongnyo, the primogenitor of the Lepchas, the Boongthing or the Mun offers Chi to the ancestors of each Moo.
Moo is widely used at the time of marriage. Starting from the selection of the bride/groom, Peeboo, the go between, uses Moo at every stage of Lepcha marriage. A boy can not marry a girl belonging to his mother’s Moo while girls can not marry the boy of his father’s Moo. From the viewpoint of origin of family, Lepcha society consists of non consanguineous family structure where marriage between blood relations is forbidden. The taboo of intra Moo marriage is strictly followed by most of the Lepchas.
As per Lepcha custom, son receives his father’s property while daughter gets her mother’s property. Traditionally land is owned by the male members of the society while the movable properties are possessed by the females. The movable assets like jewellary etc which a girl receives during marriage are to be handed over to the girl child. Girls inherit the landed property of their mother. Moo has its crucial role over the transfer of properties and it is sex linked.
Lepchas so long commonly use ‘Lepcha’ as their surname but recently there is a tendency among the educated Lepchas to use their Moo as their surname eg. Passang Tshering Simik Moo, Lyangsong Tamsang etc. Females usually use ‘Lepcha’ as their surname but there are a few exceptions e.g. Shera Pandi Munlaom Moo etc. where Moo has become a marker of identification of both their clan and community.
During Tungbaong Faat, the Lepcha naming ceremony, the Boongthing or Mun, the Lepcha priest or priestess, confers Moo to the newly born baby. A male child inherits his father’s Moo while the girl child that of her mother. Accordingly the child also gets Chu, Mountain Deity; Da, lake and Lep ,the entrance or the door needed after death.
In recent times the concept of sex linked Moo is preserved and maintained mainly by the Buddhist Lepchas. Religious conversion makes Moo useless in their day to day life and hence a sort of confusion and misunderstanding arises among the Christian Lepchas. As Moo has no use in their socio – cultural activities, Christians Lepchas have started forgetting their Moo to a large extent. Inter community marriage to a large extent is responsible in using even the father’s Moo by the girl child. The confusion, inconsistent, misunderstanding and misleading concept and use of Lepcha Moo is due to the followings:
i). Acculturation and modernization curtailed the activities of both Boongthing and Mun who are the main user of Lepcha Moo in the traditional culture and custom.
ii). Religious conversion and consequent use of alien religion restrict the use of Moo among the Lepchas. Buddhism particularly those of Mahayana group to a large extent liberal and allows the Lepchas to follow their traditional culture and both Lama and Boongthing take part in most religious functions. But Christianity is Church oriented activity where Boongthing has absolutely no role to play. Moo, thus, lost all its social and religious value to the Christians.
iii). Inter tribe marriage creates a sort of confusion in using Moo among the Lepchas. In case the mother is non-Lepcha, the girl child has no alternate but to use her father’s Moo which is not permitted. By marrying a non-Lepcha boy, the Lepcha girl is denied her authority in transmitting her female Moo to her daughter. There is no existence of female Moo in any other society and the bride has to convert herself and compel to accept the male clan of the patriarchal society where she become a member.
iv). Many illiterate and ignorant Lepchas do not pass on their Moo among the future generations. There is no system of keeping any record of Moo in the Lepcha society. It is fully verbal and orally transmitted from generation to generation.
v). Presence of good number of unmarried boys and girls crossing the marital age is another limiting factor responsible for not transmitting Lepcha Moo to their posteriors.

THE STUDY AREA :
The present study is based on primary data collected from four Lepcha dominated villages under Kalimpong subdivision, the stronghold of the Lepchas in Darjeeling district of West Bengal. Villages were chosen on the basis of proximity to the town and religious faith.
Moo is considered to be more important for the females than to the males. In spite of the entry of large number of non–Lepcha girls in the Lepcha family through inter community marriage and religious conversion of the Lepchas from their original nature worshipper, females even today are preserving the Lepcha tradition of carrying female Moo. In their patriarchal form of society, Lepcha girls with their mother’s Moo enter and stay in the new environment and the village. Naturally the number of female Moo in any village is more than that of the male Moo. Marriage of a boy adds the possibility of increasing the number of female Moo in the village. Male Moo can be increased only by the entry of new member in the village by constructing new house which is almost nil in any village. For the last twenty five years there is no record of sale and purchase of Lepcha land in our study area. Land changes hand by dividing among the family members. It is customary that Lepcha land is in the name of the male members of the family. Boys receive their father’s landed properties while girls get their mother’s movable properties like jewellaries etc. Thus the number of male Moo is more or less constant in any village while the number of female Moo can increase. The following table-1 has been prepared to show the sex – wise distribution of Moo as a percentage of their population in our study area.
Table – 1
Sex – wise Distribution of Moo as a Percentage of their Population and Households.
Type of Moo Moo per Households
YEAR Female Male Total Female Male Total
Mani 27 9 36 0.96 0.32 1.28
Gumba (36.99) (14.06) (26.28)
12 11 23 0.35 0.33 0.68
Tashiding (13.95) (12.50) (13.22)
13 9 22 0.50 0.35 0.85
Khamdung (22.41) (12.50) (16.92)
31 18 49 0.48 0.28 0.76
Lower Beyong (16.76) (9.47) (13.07)
83 47 130 0.54 0.31 0.85
Total (20.65) (11.35) (15.93)

Source: Field Survey.
Table 1 shows that the number of female Moo as proportion to their population is more than the corresponding figure for the male Moo in all the villages separately and also as a whole. The proportion of female Moo compared to their population is the highest in Mani Gumba (36.77 per ecnt) followed by Khamdung (22.42 per cent). It may be noted that both the villages are dominated by the Buddhists Lepchas who use Boongthing and Mun in their day to day socio- religious activities. Buddhist dominated villages are the preserver and user of Lepcha Moo in general and female Moo in particular.
On the average, Moo per household is 0.85. It is the highest in Mani Gumba (1.28 per cent), followed by Khandung (0.85 per cent); Lower Beyong (0.76 per cent) and Tashiding (0.68 per cent). Each household individually possesses at least two Moo — one each for female and male. Marriage helps in increasing the number of female Moo in each family while number of male Moo remains the same. Lower variety of male Moo pulls their average figure per household less than that for female Moo. .
The above table also reveals that female Moo per household is more than male Moo in all the villages. It is highest in Mani Gumba (0.96 per cent), followed by Khamdung (0.58), Lower Beyong (0.48 per cent) and Tashiding (0.35 per cent).The study area reveals highly about the position of women in the Lepcha society.
Table-2 has been prepared to show details about the variety and strength of Lepcha Moo in our study area. It has been noted that female Moo is 1.77 times more than the male Moo. In Mani Gumba it is three times more than the male Moo. Female Moo is more spread over households than the male Moo. As Much as 57 households possess only one female while such number for the male Moo is only 19.This means that females are genealogically linked only within a particular family and least matrilineal relation with other members within the village. They enter the village through marriage. The male Moo is more confined while the female Moo is more spread among the large number of households. These confined male Moos are the original inhabitants of the village.
Table-2 reveals that there are very few common Moos present both among the males and females in the four study villages. But their variety is much more in case of female moo. There is hardly any similarity in female Moo between any two villages. In each village not only the number of female Moo is much more than male Moo but it is more diverse and peculiar than that of the male Moo.
It has been noted that a large number of female Moo falls under the items - not known, not given and non Lepcha. The largest number in this category is with Tashiding village followed by Lower Beyong. Between the two, the first village is dominated by the Christians and the second one is inhabited by mixed religious group. It may further be noted that even in Christian village, all the male members have their own Moo but the exception is with the female Moo. There is a provision of conferring and gifting Moo to the newly wedded non-Lepcha bride among the Buddhist Lepchas. The system is known as Aali Oom where the Boongthing or Mun or any competent elder person confers the gifting of Moo ceremony. The ceremony has two parts: firstly the non-Lepcha bride needs to be adopted as daughter by any elderly women of the village and then she should gift her Moo to the adopted daughter.
One of the matters of great concern in the Lepcha culture in respect of their Moo is their practice of inter-community marriage. By marrying a non-Lepcha girl, a Lepcha family deprives the new born girl child to acquire a female Moo which is possessed only by a female Lepcha. In such cases the girl either acquires her father’s Moo (which violates Lepcha tradition) or she remains without any Moo (which blocks passing of Lepcha Moo to the next generations and makes the child unidentified). In the event of marrying a non-Lepcha boy, a Lepcha girl had to leave the Lepcha society and becomes the member of her husband’s family where there is no custom of Lepcha female Moo. She becomes the last individual to carry her mother’s Moo. In the process female Moo is vanishing from the Lepcha society. Thus both types of inter-community marriage (Lepcha girls marrying non-Lepcha boys and Lepcha boys marrying non-Lepcha girls) slowly but steadily has their adverse effect on the Lepcha Moo. The trend of inter-community marriage in the Lepcha society has been noticed as early as 1840 by A. Campbell, Esq. Superintendent of Darjeeling. He wrote “The Lepchas intermarry with the Limboos and Bhotiahs, and the offspring of such unions become members of the father’s tribe, without any disqualification whatever.” The trend of inter-community marriage has been shown in table-3.
Table- 3 shows that out of 285 marriages recorded in our study areas 32. 98 per cent are inter- community marriage where 34.04 per cent Lepcha girls are marrying non-Lepcha boys while the percentage of Lepcha boys marrying non-Lepcha girls is as high as 65.96. In both the cases, the percentages for the Christians are higher than those of the Buddhists.
Table – 3
Inter-community marriage in the Lepcha society.
Lepcha girls marrying non- Lepcha boys marrying non- T O T A L
Lepcha boys Lepcha girls
Village Buddhist Christians Total Buddhist Christians Total Buddhist Christians Total

Mani 5 1 6 9 — 9 14 1 15
Gumba (83.33) (16.67) (100.00) (100.00) (100.00) (93.33) (6.67) (100.00)
1 10 11 3 23 26 4 33 37
Tashiding (9.09)(90.91) (100.00) (11.54) (88.46) (100.00) (10.81) (89.19) (100.00) 2 3 5 11 2 13 13 5 18
Khamdung (40.00) (60.00) (100.00) (84.62) (15.38) (100.00) (72.22) (27.78) (100.00)
Lower 6 4 10 7 7 14 13 11 24
Beyong (60.00) (40.00) (100.00) (50.00) (50.00) (100.00) (54.17) (45.83) (100.00)
14 18 32 30 32 62 44 50 94
Total (43.75) (56.25) (100.00) (48.39) (51.61) (100.00) (46.81) (53.19) (100.00)
(Source: Field Survey).
Among four Lepcha dominated study villages, although the Christians (53.19 per cent) are more prone towards inter-community marriage but their percentage for the Buddhists (46.81) is also not negligible. Anyway, this trend is dangerous from the viewpoint of maintaining and preserving Lepcha Moo.Lepchas possess not only a traditional and old culture but it is rich and abundant with high valued elements. Some explicit elements of Lepcha culture are distinct and scientifically designed. Moo is one such element which not only upholds the rich Lepcha culture but preserves the dignity and high status of individual separately for the male and female members. Lepcha Moo, thus, upholds the distinct and prestigious position of female in the society. It is a step towards gender equality. By linking Moo with the peak (Chu) in Kanchanjunga range, Lepchas teach the fellow person to love, respect and worship the environment. Taboo in marrying within the same Moo helps in preventing genetic diseases, deformity and mental depression in the Lepcha society.
Such a scientifically designed and orderly maintained Lepcha Moo has been passing through severe crisis due to its interaction with the neighbouring dominant class. Modernization and its impact on change in religion, belief, faith, custom, moral codes, etc. have their direct bearing on the Lepcha Moo. Inter-community marriage and religious conversions are the two major forces damaging the days old prestigious institution of Moo. As early as 1875 Mainwaring has noted the change and remarked “the advent of the Europeans was the real blow the Lepchas received; their downfall quickly followed” (G.B. Mainwaring: 1875: xii). Recently the Indigenous Lepcha Tribal Association has taken some right steps in reviving and flourishing Lepcha Moo among themselves. It is hoped that all the Lepchas irrespective of their religious faith should come forward in saving, protecting, maintaining and preserving their days old scientifically designed and formulated Moo in their rich cultural domain.
Table – 2
DETAILS OF LEPCHA MOO IN STUDY AREA.

A; Name of the village: Mani Gumba
Sl FEMALE MOO Sl MALE MOO
No Name of Moo Popu- House No Name of Moo Popu- House
lation holds lation holds
1 2 3 4 5 6 7 8
1 Bri Moo 3 2 1 Goulook Moo 23 10
2 Chong Moo 3 1 2 Haoloong Moo 21 8
3 Phaokli Moo 2 1 3 Lyaang Moo 3 1
4 Git Malaom Moo 2 1 4 Naamchu Moo 4 3
5 Jamyaong Moo 1 1 5 Naani Moo 2 1
6 Ling TaongMoo 3 3 6 Fyaongdi Moo 5 2
7 Lichong Moo 1 1 7 Shyaor Moo 1 1
8 Mi- Simik Moo 4 1 8 Simik Moo 1 1
9 Malaom Moo 5 4 9 Taarjaok 2 1
Pasaong Moo
10 Maongmi Moo 2 1 10
11 Maongbyo Moo 2 1 11
12 Nani Moo 1 1 12
13 Fyaongdye Moo 1 1 13
14 RaongloMoo 3 1 14
15 Sada Moo 3 1 15
16 SaongMoo 1 1 16
17 Shyer Moo 6 3 17
18 Saompa Moo 4 3 18
19 Sandyang Moo 2 1 19
20 Shyer Faokli Moo 3 1 20
21 Shing Saong Moo 1 1 21
22 Simik Moo 1 1 22
23 Song Moo Mong Moo 1 1 23
24 Soomoot Moo 4 2 24
25 Savyet Moo 1 1 25
26 Yari Moo 2 1 26
27 Yung Moo 1 1 27
28 Not Known 2 28
29 Not Given 5 29
30 Non Lepcha 3 30
31 TOTAL 73 38 31 TOTAL 62 28
B; Name of the village: Tashiding Busty

Sl FEMALE MOO Sl MALE MOO
No Name of Moo Popu- House No Name of Moo Popu- House
lation holds lation holds
1 2 5 6 7 8
1 Aadyen Moo 3 1 1 Fonyoong 3 2
Rungsaong Moo
2 Ethan Moo 2 1 2 Joriboo Moo 9 4
3 Fee Moo 2 1 3 Karthaak Moo 5 2
4 Jori Boo Moo 2 1 4 Naamchu Moo 3 1
5 Molo Mayeng Moo 2 2 5 Sadaa Moo 34 12
6 Malaom Moo 2 1 6 Sungtim Moo 11 4
7 Naamchu Moo 1 1 7 Saongtyen Moo 4 1
8 Somoot Moo 2 1 8 Taaraang Moo 3 1
9 Tamsang Moo 2 2 9 Tingboo Moo 7 1
10 Taamsaang Pajyeng 3 1 10 Tookoo Chao Moo 2 11
11 Tingboo Moo 2 1 11 Yaagen Moo 2 1
12 Sinthi Moo 2 1 12
13 Not Known 45 — 13 Not Known 1 —
14 Not Given 7 — 14 Not Given — —
15 Non Lepcha 9 — 15 Non Lepcha 4 —
16 TOTAL 86 14 16 TOTAL 88 40
C:Name of the village: Khamdung.
l FEMALE MOO Sl MALE MOO
No Name of Moo Popu- House No Name of Moo Popu- House
lation holds lation holds
1 2 3 4 5 6 7 8
1 Arampucho Moo 1 1 1 Fyung Moo 2 1
2 Ethan Moo 1 1 2 Fonyoong Rung-
saong Moo 2 1
3 Emsaong Moo 4 1 3 Malaom Moo 4 2
4 Lik Moo 3 1 4 Naamchu Moo 16 4
5 Malaom Moo 12 7 5 Phepon Moo 5 2
6 Naom Gye Chu Moo 2 1 6 Sambo Moo 5 4
7 Naamchu Moo 2 1 7 Shyok Moo 24 8
8 Pothyaang Moo 2 1 8 Tingboo Moo 3 1
9 Sadaa Moo 3 1 9 Yung Moo 11 5
10 Sandyang Moo 2 1 10
11 Simik Moo 5 2 11
12 Shyok Moo 1 1 12
13 Sungoot Moo 1 1 13
14 Not Known — 14
15 Not Given 8 15
16 Non Lepcha 11 16
17 TOTAL 58 20 17 TOTAL 72 28
D: Name of the village: Lower Beyong. FEMALE MOO Sl MALE MOO
No Name of Moo Popu- House No Name of Moo Popu- House
lation holds lation holds
1 2 3 4 5 6 7 8
1 Aeri Moo 14 5 1 Bri Moo 4 4
2 Bri Moo 4 3 2 Fodaong Moo 2 1
3 Brisaong Moo 2 1 3 Genyaong Moo 2 1
4 Chaong Moo 9 2 4 Gangtok Moo 10 3
5 Chaong Yaoksaom Moo 3 1 5 Goulook Moo 19 7
6 Feng Moo 2 1 6 Kaabo Moo 10 3
7 Faokli Moo 1 1 7 Looyi Moo 46 14
8 Golook Moo 1 1 8 Malaom Moo 22 13
9 Keng Moo 1 1 9 Numfock Moo 3 1
10 Keyaonggri Yukcho Moo 1 1 10 Sadaa Moo 9 3
11 Koorook Moo 7 1 11 Saongmaa Moo 6 2
12 Munsaong Moo 3 1 12 Sungdyaang Moo 1 1
13 Naamchu Moo 1 1 13 Sheraa Moo 1 1
14 Naomfaok Moo 1 1 14 Sambar Moo 1 1
15 Naomfaok Kooraok Moo 6 4 15 Taamsaang Moo 9 3
16 Piting Moo 2 1 16 Tihitaong Moo 36 10
17 Remoonaong Moo 4 2 17 Tingboo Moo 3 2
18 Raongding 2 1 18 Tangee Taam Moo 6 4
Sungdyaang Moo
19 Saompa Moo 9 3
20 Sambar Gen Moo 15 4
21 Shara Moo 6 2
22 Saongmoo Sheemoo 16 7
23 Sheymoo Yemoo 10 2
24 Simik Moo 8 4
25 Soongoot Moo 6 3
26 TaamsaangPajyeng 3 2
27 Taakmaan Moo 1 1
28 Tingboo Moo 7 2
29 Tinggro Moo 6 2
30 Tihitong Moo 5 2
31 Not Known 1 —
32 Not Given 13 —
33 Non Lepcha 15 —
34 TOTAL 185 63 TOTAL 190 74
Source: Field Survey.