Traditional and lepcha folktale is published as a children’s illustrated colour storybook for the first time II

 Price Rs.30
  Published By The Indigenous lepcha Tribal Association
  Contact Details for order: Ph No. 9800033650
  E-mail :    azukval@gmail.com
               azukval@lepcha-association.org

Traditional and lepcha folktale is published as a children’s illustrated colour storybook for the first time

Price Rs. 50
Published By The Indigenous lepcha Tribal Association
Contact Details for order:    Ph No. 9800033650
                                          E-mail : azukval@gmail.com
                                          azukval@lepcha-association.org

The Blessing of Rum Tashyey-Thing ( Lepcha Fonts required )

rMu tSeViT_alM ic+%l TBUdabU shusa Vsu kBu kDa gMu

pLaÅeN VorkBu

ièp+

aèM SezMU, dMaVsa VÎa

Üa iÜ^bU ÅebU rMunu sXudMuVÎa Aare iÜ^leLbNa naalN iÜ^bU rMu huadsa kMuy_ kMuiS AaÂeN Aaas[l sXudMuVÎa puvRala ÎU ÎUsa TMaVc_Zpsa Aaig^ AaKMaad iÜ^ aT m A_sa Vonka TMaVc_ kDare shu gMu aAre shuZp beXkala Aaig^ AaKMaad iJ m aA.  aAalMadka mayeL mlXUVÎa Vonka iJbMabU shuZssa VsukDa AaalM iJ m aA. 

AaalM Å) G(ba shuZssa AabMa AaGNa mDalu %SluZp ijmeN pNu!z TMaVc_Zs deB !Pkuad mdXUbU m OA.  shuZpsa ÂBaaS bMaVÎa daVÎaZpre s&g Aait)sa ZlVjU Zl!Ó Zl hBaka vNa$èVlu bMawMabU m aA.  aAalMad mDaVlu huyUZp sba AaaC pNu!z Vonka vNanu akR[lmMabU TMaVc_ gNu.  aAalMad pNu!z Vonsa mdXU mdXU Aaig^ AaKMabU VkU]p VkU&b, VkUJXa VkU[JZp ]Aaz TabubNa ANu huyUsa t!b caENeVnusa VkUVob Aait) it)sa AaVokZpka $èVonVlu GNa bMa da m aA.  ANu fVle [nVle Aabu Aa]mZpre VkUZpka $è %Í ]p Â+Vlu kDanu kDa leM ceL il( hXUbu if* AaleM VkUZpka $è Â+ VtuiS^leM th- ÃXUbu Vd_bMa m ANu Aa]m AagUZpnure tadsa AakBu AaòeRZpreM tadsa kRugUka %Í TBabu ANu pik-kala TBa ip^buVlu [l Vd_ bMa m aA.  TMaVc_ shu aAreZp VkUVobZYka $è q^nu [l Vd_ bMaba meba Aaim+ fDaka jeN TMaVc_ Aait) sVoT, scXa, sna, stMUZp lDanu [lbMabU caiSZg shusa AaVt_ AagUZs il( qeRZg gNu shuZp tLa VkU!y $k $è it^buVon bMa aS.  aAalMad ka nMuiS)JUla y)gDa AaalM pNu!z soÍ, s&gVonka shu AaÂBa qeR il(SUbMaZg cejeN TMaVc_Zp lDa [lbMabU m aA. 

aAalMadmDa shu TMaVc_ AareZpnu nMuiS)JUZsnu ]J zXU TXU ibpDa !q[TZpka iTnu gNuad az ibfDa bMa m aA.  kaiT+ba ÍeN kDare huadsa ]JViS_ akR G( VorZS huadnu ]JViS_ beXka turMakBu kDa zXU[TbUka ÍeN hu VonVlu VSaZp [ÂVlu turMaka im ca mDa imkNa kNU kNU zXUnu huadre apap%h bXubu ANu daoî, sil Voq, bNaZp Òabunu il( hXUVlu ]JViS_ka shu lDapUZy caVor GNaiJba.  Aaip+$ksa pNu!zka mabMabU shuZpre iÝ^!dnu kuVqUdXU ]JViS_ka ÌeNGabU iSnu Vd_ idSeN ]J!drMe iSnu ]J Vonka vNa mKNuba gNu shuZpre VkUVob Aait)kDaZYka $è q^ GNanu rMureM [g mugU ÀeD askXuba t(ad asla mRe mRe yu$nya ANu turMaVonka bManu il(hXU GNanu ]JViS_ VorbU ÍeN aAre hula tXuÌeN lDa tXuVkusa im(ÝBa kMa caÝBa$n aT ya aAteDpaka shu TMaVc_Zpre à) à) mDa ]J ViS_ Vonka ca vNaVlu ÌeN GNabU kuVqUdXUZp [Alaad HXa ÜeR aznu t!b caEeNbu ANu ]JViS_ Vonsa jeN TXUibZp AXaVoS miJ+ zXU yeD bNa shuZp pNu!z#l ]lVvU$n teDka ]J VorbU ÍeNre im(ÝBa [l caiSVoè ba huadsa kNuVqU ]JViS_ka kRUZp vNanu miJ+ zXUibfDa [TbU ANu kuVqUdXU ÜeNnu AaipZpre if*  AaleM VoSnu AadMU pRuicla zXU %Ý Å+yeDbUZp iSba ÍeN huadsa s) naim^ad aÀ$n aT.  A_nu mDaba nMuiS)Zsnu steD ikdXumDanu ]J ViS_Zp zXUnu TXU ib pDa !q[TbUZp ca meNbuidVwusa AaPDure shuZpnu nhNa ad [zTBU VoÌsa iÜ^bU rMusa ok ic+%lre TMaVc_ Aare huyUnu TBUbu id^bure VT_ m aA. 

VsukDa AaalMla GNUaT m aA.  Üa VÎa VaÀ Aait)kDa ka bManu ]JViS_ zXU TXUib, pDa !qnu azbMabU VÎa yMuba SNe VÎa aAibre pNu!z kMa Aa#T GNUsa VÎaka pNu!zalM shu TMaVc_Zp AaÂBaad lDanu TXUib ÌNead m$k ca azibfDa yMuba. kaiT+ba VaÀmUZs %àad zMUbNa shu TMaVc_ aAreZprMe aAibnu AarMuVÎaka Y_àXaZS ÝDUca mDa ya ANu sXuiJ)kDa huyUZs olda zMUbNa gNunu tad tad ilnu Voq sil dMaoä sil bNa bunu VÎa sUfilalM kjUZp !qTBanu aAre shuZprMe êXa buVon SNe VAUVaÀ Vik_sa s&g Vobka VkU Aait)kDa ZY gNu Ka fil lNela !H shuZpre aAre VkUZYka q^Vonnu GNa ya gNu sÌUZsre meba VkUVobka lDaya ANu kjUZpre atba VkUZYka q^GNabU shurMe tLabNa G(Vlu pUbMaya AaVol aAre sÌUZsnu s)ka Vic_ya AaVol VkU Aait) AareadM iâ^sa ÀXU qXe tLe$JZg shu AareZp gNu VkUnu fDaka bu!éZg gNuad mXa$n aS ilVlu sÌU Po JDe sManu pir^Zp buidnu VkUrMe ca ÀXU buVonnu pcXa qXuQDu JDetDeka VkUre aAre s&g Aaim+$k VAUVaÀ VondabU$k ceX ÃeL$J SeN VkU teLbU VonVlu meba fDaka teB mteBbaad shuZp gNunu VkUreM ]Înu if* AaleM tuh- ÃXUnu gNu shuZp mXaVbUalM &T$n kDala mmXanu huyU il(hXUbu pNu!z olvNa$n m VAU$b bMabU sÌUZsre iy^ad iQ$n m.  rMusa ic+%lre $Î sXaVic_ mGNU m aA.  mayeL malXU VÎa Aareka Üa tSe rMunu shuZpreM ic+%l ib[TbU VsukDa mayeL VÎaka Aa[l iJda m aAre rMusa ic+%l sreZz iJVwu SeN Üa rMu tSeViT_re sXudMuVÎa akR [l bMaba kaiT+ VÎa s&g Aait) AaoT kDaZY ca Á_lDaba hunu s&gsa VtubRaka hu]v ]pGNabu iSnu huad s)ka ag AaVol s&gnu ]vdDUka VonaS ay ilnu ru[ ]Ãbuid puil dXu ANu ÀXa zXUnu ÀXasa kDa$l$kre VkUVob kDaka [tlamDa iT(yeDbNa TMaib(kBuZp reM ÀXa Vor$k bNa rMu tSe huadre ÀXa[l yeDVonVlu s&gsa VtubRa beXka ca Á_nu ]vTu Õ_ dDUteDka atba cejeN ÄUVkU $mqu m+Vt_ kDa sXatalla Y_ lDanu ÀXa VorGNabU TMaib(kBuZpreM bXu êXanu huadsa AaleD Aaiv([l VkUVobka iT( JeN[TbU ÀXareM ]à deX$JSeN meba s&g VtubRaka Â+ GNabU rMu tSeViT_nu ca y_$nnu à) à) huadsa VbUmDa ky^Zp AXanu s&gka %Í VÄanu aAreka qMa Â+bu tLa ol$èdeDba shu ÄuVkU kDanu rMu tSeViT_sa ikdXu iSnu shu ÄuVkUnu tSeViT_reM huadsa AaVcaka buVlu atba Vkuka buÕ_ SeN rMu tSeViT_nu shu TMaVc_ AayUZpre sXudMuka bMaba ikdXu mTBUtkaZy A_nu nMuiS)JUZsnu !q pDa[TbU TXUibZpsa AaPDuare AayUnu nhNaad [zTBU mZy ic+%l ibaTbU m aA.  TMaVc_ shusa VsukBu AateDka pLa m aA.

AacUle

LEPCHA – NATURE RELATION

LEPCHA – NATURE RELATION 

Dr. D.  C.  Roy.

Lepchas call themselves Mutanchi Rong-Kup Rum-Kup means ‘the Beloved children of Mother Nature or the children of God’. Lepchas are perhaps the only tribe who by their name links them with nature. In the outside world, the community is popularised as ‘Lepcha’.

 The degree of interconnectedness between nature and the Lepchas is so high and intrinsic that it affects all aspects of the community life. It creates a unique Lepcha-nature culture which is purely nature based. All Lepcha cultural aspects including their folk tales, folk songs, literature, religion, material culture etc are nature dependent.

Lepcha Mythology of Origin: Mythologycally “the first and foremost primogenitors of the Lepchas, Fodongthing and Nazaongnyo were created by God from the pure, virgin snows Kingtsoomzaongboo Choo’s pinnacles and sent them down to live, prosper and spread all over the fairy land of Mayel Lyang that lies on the lap of Kingtsoomzaongboo Choo that is Mount Kanchanjunga” (K.P.Tamsang, 1983: P-1, 2). Lepchas strongly believe that they are not only the true sons of the soil but they have originated from the Himalayas. Lepcha is a classless society but they have different clans or Moo and they believe that each moo originates from different peaks of the Eastern Himalayas. Each moo has separate Chu (Peak), Daa (Lake) and Lyap (Entrance) which link their origin with the mountain region of the area. They have separate names for each Chu, Daa and Lyap of the region while the Geological Survey of India recognises the peaks by numbers. Lepchas believe that after death their souls return to their corresponding Chu via  Lyap to meet and take rest with their ancestors. Each Lepchas respect, praise and sentimentally attach with the entire Himalayan range. Their sense of respect creates their obligation in preserving and maintaining the Himalayas without causing any harm to it. 

Lepcha Religious Practice: Traditionally Lepchas were nature worshippers. Mount Kanchanjunga is their divine deity. They worship all other natural elements like peaks, rivers, lakes, streams, cloud, water, soil, tree, rain, sun etc of the region. Mythologically Lepchas  relate them to different natural aspects of the locality. Each Lepcha clan has mythological link with different peaks, lakes of the Himalayan range. In all the three important events of life like Tungbaong (Naming Ceremony), Bri (Marriage), Sung-Lyaon (Death rites), Bongthing and Mun, the Lepcha priest and priestess utter the names and offer prayer and offerings to the respective peak, lake and also keep them witness of the occasion. 

Lepcha love and respect of nature have been reflected in their invocation in different Faats (Prayer). Faats are special offerings to different elements of nature. Muk-Zik-Ding-Rum-Faat is the offering to Mother Nature for timely and sufficient rain, mist and good climate for habitation and vegetation. The Faat is observed during March-April i.e the period of germination. It is said that in the evening of each Faat there is at least one shower of rain. Chu-Rum-Faat is the offering to Mount Kanchanjunga and other peaks who are the divine deity of the Lepchas. Tendong-Lho-Rum-Faat is the special offering to Tendong peak of Sikkim which is believed to cause deluge in the by gone days. The government of Sikkim has declared 8th of August as state holiday to celebrate the occasion. Lyaang-Rum-Faat is the offering and prayer to Mother Earth. Mut-Rum-Faat is the offerings to jungle spirit and the Lepchas praise the spirit both before and after hunting.

Lepcha Medicinal Knowledge: Lepcha health management practice forms a part of their culture, the man made part of their environment. Lepchas have a close and symbiotic relation with the nature. The Lepcha health management system has two parts: (a) propitiation of spirits – good or bad – responsible for causing diseases and (b) use of curative medicines prescribed by Bongthing or Mun from local herbs.

Nature not only provides food and shelter but even today most Lepchas depend on forest for herbal medicine to keep them fit and healthy. Lepchas mostly depend on their Bongthing and Mun, the local herbalist for their common ailment. The modern medical facilities are yet to reach far flung hamlets and they are delighted and keep themselves fit and fine with traditional method. For common diseases like cough and cold, indigestion, skin diseases etc their older folk of the family treat them from the surrounding herbs. The herbalist does treat jaundice, piles, bone fracture, cardiovascular diseases, gynaecological disorder etc. A list (Govt of Sikkim) on ethno- medicinal plants which are commonly known to the Lepchas is shown in Annexure 1.

 Most common Lepchas possess working knowledge on herbs but Maondaok, the Lepcha medicinal man is the expert. As per Lepcha folk tale, Tamsangthing narrated the knowledge on medicinal plants to Bongthing and Mun and Pundim Chu is the original source of all herbal medicines. Mun possesses better knowledge on herbal medicine than Bongthing. Each year during Sugi Rum-Faat, all Muns assemble in a particular place and renew their knowledge on herbs and offer prayer to Nyoo-Koong Nyoolik, the first Mun for her blessings. Before going for modern medical treatment, even today all Lepchas consult and take permission from the Bongthing and Mun, the bare-footed doctors of the Lepchas in the villages. There is no evidence of epidemic in Lepcha history and the community possess good health and their health management is purely nature based and environment friendly.

Lepcha Traditional Ecological Knowledge: Tribal knowledge about nature has been generated from their long experience and observation of nature’s behaviour. The elder taught this knowledge to the young who again transmits it to the next generation. The younger generations are taught how to observe and read nature including the behaviour of bird, insects, animals, weather, rain, plants, shrubs etc and gather knowledge of the environment they live in. This knowledge also reflected in the culture and life style of the tribes. Nature is a non-stop event and changes every moment. Tribal youths are taught for generations ‘to wait’, ‘observe’ and ‘learn’ the happenings of the nature and thereby gather full knowledge of the natural happenings. Lepchas have full patience and keep close watch on all happenings in this part of the country. One meaning of their name, Lepcha, is ‘to wait’

By virtue of their long dependence on nature, the Lepchas know each and very elements of the region. The mountains, rivers, lakes, plains, plants, shrubs, bushes, birds, animals and all natural elements are known and have separate Lepcha names. This besides enriching Lepcha vocabulary also depicts rich knowledge and wisdom of the Lepchas on the natural elements and events.

Lepchas can differentiate edible and non-edible plants and roots of the locality. They know the indigenous technique of freeing poison from some poisonous roots and make them edible. Such roots are very tasty but at the same time can take life if poisons are not taken out carefully. The root poison is used in arrow head for hunting animals. Lepchas are the born botanists and zoologists and expert chemists. It is said that J.D. Hooker gathered botanical knowledge on the region from Lepchas and always keep the Lepchas as his company while moving any part of the Lepcha land.  He described Lepchas as “great nature lovers and good entomologists and botanists, and have their own names for every animal, insect and plant, and are, I should think, unequalled anywhere as collectors” (J.C. White, 1909 : Reprint, 2005 : P – 7).

Lepcha Concept of Balancing Ecology: Lepchas not only use nature for their livelihood but they possess a good sense of preservation and conservation of nature.

Lepcha story of hunting in the forest and fishing in the river show their awareness in balancing the ecology. It is said that they do never hunt animals or catch fish more than their requirement. If more fishes are caught in the net they release them in water and keep only that much which is needed for the day’s meal. It is also said that they do not catch either the baby fish or brood fish.

 Lepcha society is intimately linkesd with bamboo which the call Po. They use bamboo in all sphere of life like construction of house, bridge, utensils, carrying containers, hat, agricultural implements etc. Lepcha water carriers, water conduits, drinking vessels, pins and broachers, bows and arrows, quiver and scabbards, thatching of roof – all made from different varieties of bamboo which are available in the forest. It is almost proverbial that Lepchas will remain in this part of country so long bamboo grows here. Use of bamboo than wood has its ecological significance in balancing the environment as bamboo bushes grow much faster than tree. Lepcha life style is eco-friendly.

Lepcha love and respect of natural elements and its ecological effect has been reflected through their rituals. Muk-Zik-Ding-Rum-Faat, Chu-Rum-Faat, Tendong-Lho-Rum-Faat, Lyaang-Rum-Faat are some of the rituals where Lepchas are found to offer prayer and offerings to natural elements for good rain,  good vegetation, good weather.

Lepcha Material Culture: All traditional material culture of the Lepchas is nature based. Lepchas use wood, bamboo and cane in construction of house and bridge utensils, ornaments, agricultural implements, hunting implements, carrying containers, musical instruments and what not. Doo-Kye-Moo-Lee, the traditional Lepcha house is constructed of wood, bamboo and thatch. Not a single imported item like nail or screw is used in its construction. The house is earthquake proof, flood proof, landslide proof, warm in winter and cool in summer. Lepcha cane and bamboo bridges are the typical example of Lepcha knowledge of engineer and architectural skill. Musical instruments of the Lepchas are made of bamboo or wood which is nature based. Lepchas use all bio-degradable items which are collected from the nature.

Lepcha Folk-Tales, Folk-Songs: Most folk-tales and folk-songs of the Lepchas narrate the nature and its different elements including the animals. Lepcha tale of Earthen Tower and reaching heaven relates to the preparation of pottery which is nature based. The popular love story of Teesta and Rangeet is widely narrated during any marriage and is the story of two rivers of the region. Different animals like bear, tiger, lion, monkey, stork, frog, geese, dog, bird etc came frequently in any Lepcha tale. None of the animals are neglected but they are used as friend and many times worshipped by the Lepchas. In the tale of Zolasy Pandi river Teesta was used as messenger and birds are engaged to carry the message of cropping period for differing vegetables which even today the Lepchas are following. The tale of Pago Rip narrates the sad story of Tambum, the bumble bee and relates the flowering of Pago Rip at mid night and fade away in the morning. A deep correlation has been established between the animal world and the Lepchas habitation through the folk-tales. 

Lepcha Literature: Lepcha literature is nature based. Lepchas love and association with nature have been reflected in their poems, songs, stories and novels. In fact nature and Lepcha literature are inseparable. Lepcha songs and poems are nature based and are the representation of Lepcha tradition and mythology which are again nature dependent. Lepcha literature is the reflection of their folk tales and folk songs and both are nature based. All natural elements of the region and the animal world are the source of Lepcha literature. Lepcha dictionary is enriched with the names for different plants, animals, peaks, trees, shrubs and other natural elements of the region. Lepchas are the nature’s children and they know all the bird and beast, tree and shrub, flower, fruit and fungi of the region and have their separate names. These natural elements not only enriched their literature but their names have been accepted by all new comers. Lepcha vocabulary is very typical and most scientifically arranged. Name of all rivers of the region starts with ‘R’ for example, Rangeet, Relly, Ra-thaong, Raang Raang, Rung-nyoo, Rum Bee, Rum Maam, Ryaong etc. Similarly the names of all wild animals starts with ‘S’ for example, Sa ka (means deer), Sa chaak (means leopard), Sa ngoong (means lizard), Sa toom (means wolf), Sa thaong (means tiger), Sa naa (means bear), Sa ryaok (means jackal), Sa laoyk (means rhinoceros), Sa hu (means monkey) etc.

Lepcha Village Name: A good number of Lepcha dominated villages of the region are named after the typical natural condition or natural elements of the area. Be it tree or animal or shape of land but the place name is the reflection of any of the typical character of the nature. It was perhaps these dominant natural component not only identifies the place but separates it from other places. For example Kanki Bong (Kanki is the name of a type of tree), Po-Chaok (Po means bamboo), Pa-Zok (anglised Pashok which originally means jungle), Sonada (the bears den), Pakyong (a kind of cane).

Lepcha Personal Names: Like the place name of the region, most personal names of the Lepcha, both male and female, are meaningfully linked with the environment and nature of the region. Although nature is generally feminised but the Lepcha personal names of the males are also linked and taken from the different elements of the nature. In some cases the same natural component is used for naming both the sexes; but the females are separated by using ‘mit’ or ‘kit’ as middle name. Some examples of Lepcha male names which are directly linked with nature are: Somee Lepcha (Somee means climate), Soaongfoom Lepcha (Soaongfoom means dawn or the first sun light), Sa Aom (Sa Aom means light), So Raam Lepcha (So Raam means thunder), Lyaangsong Lepcha (Lyaangsong means aroma of the earth) etc. Some nature based meaningful Lepcha female names are: Lyaangkit Lepcha (Lyaang means earth or soil), Koorsaongmit Lepcha (Koorsaong means white orchard), Safyummit Lepcha (Safyum means a cool or gentle breeze), Ramhimit Lepcha (Ramhi is the name of a river in Lepcha), Namthomit Lepcha (Namtho is the ray of sun in Lepcha), Niripmit Lepcha (Nirip is a type of flower available in this region), Paril Lepcha (Paril is a type of snake) etc.

Conclusion and Suggestions

Nature, the sum total of all living and non-living things, is very special to human beings in general and to the tribes in particular. Nature is the sole provider of life support system to the tribes. There is close and intimate relation between the tribes and the nature. Because of their close association tribes understand, know, read, judge, assess and interpret nature more correctly and accurately. There is an intrinsic bond between nature and tribe. They are the pure botanist, zoologist, environmentalist and what not. Tribes not only use the nature but they accommodate themselves in the nature without disturbing it. Lepcha livelihood is totally dependent on their Mother Nature - starting from cultivated plants to wild edibles, beverage to local drinks, firewood to light production, fish poisoning to hunting devices, gum yielding techniques to extraction of dyes, fodder to fibre, timber to building construction, incense to worship and lastly ethno-medicine to medico-religious belief. Such a diverse use of natural resources is an age old practice and could be well considered as a primitive agro-forestry based livelihood option. They worship most elements of nature and this inculcates a sense of preservation of nature. Destruction of nature is considered as sin to them and through nature they try to reach to God. In a word, nature is Godly to the tribes.

Lepcha culture is nature-culture. They not only live in nature with harmony but there is a high rate of dependentness on nature. Lepchas have accommodated themselves in nature by using and preserving it. This makes a two way interconnectedness between the Lepchas and the nature. Nature is the provider of life support system to the Lepchas and in return Lepchas love, respect and worship her as God. Destruction of natural elements is considered as sin and they protest strongly in the construction of Mega Hydro Electrical Power Projects by NHPC in Sikkim. Realising, although late, the value and importance of Lepcha Traditional Ecological Knowledge, the Government of Sikkim has scrapped four out of six Mega Projects in Sikkim. The primogenitors of the Lepchas were created out of virgin snow of Mount Kanchanjunga and the melting of ice block from the peak is considered as the beginning of the end of the tribe and human life in the region.

In Lepcha society, religion and nature are linked very closely. They worship almost all natural elements of the region. Nature provides everything for the livelihood of the Lepchas and they took sufficient measures in protecting and preserving all the natural elements. L.A. Waddel as early as 1899 narrated Lepchas as the true lovers of the nature.  “ ….. a true son of the forest and a born naturalist. He knows the habits of every bird and beast and creeping things: and the properties of every plant” (Reprint, 1978: P – 77, 78).

Time has changed Lepcha dependence on nature. In contemporary period Lepchas are compelled to settle in terrace based cultivation. Nearly 80% Lepchas are directly involved in settled agriculture and only 5% depend on livestock, forestry, fishing and hunting. The degree of direct and close relationship with nature has decreased with the changed living style of Lepchas. The relation has further been deteriorated with religious conversion and consequent cultural transformation. Religious conversion into Buddhism and Christianity has replaced the role of Bongthing and Mun by the Lama or Church priest who have nothing to do with traditional Lepcha nature culture. The Buddhist Lepchas, by using Bongthing and Mun along with the Lama, are the retainers of true Lepcha culture. The peculiar blending of Buddhism and traditional Lepcha religion is called Jyktenmo. Today the Buddhist Lepchas are more nearer to the nature than the Christian Lepchas. Traditional Lepcha material culture has been faded away by the modern market system. Synthetic and polythin have replaced all traditional bamboo, wood and cane materials of the Lepchas which were more eco-friendly. Lepchas no longer perform the rituals of fishing and hunting: bow and arrow have become useless: Doo-Kye-Moo-Lee, the typical Lepcha house of wood, bamboo and cane is found in the museum at Bhopal. The changed food habit not only detached the Lepchas from nature but they forget their days old scientific knowledge of separating edibles from non edible roots, fungus etc. and the wisdom of freeing poison from the poisonous roots.

In the present ecological imbalance in the earth when the development thinkers have started talking about ‘sustainable growth’, the Lepcha concept of nature can be used as a true model for human survival. The story of catching fish as much as required and worshipping almost all elements of nature in different occasions like Muk-Zik-Ding Rum Faat, Tendong Lho-Rum Faat, Chu-Rum-Faat, Lyaang-Rum-Faat, etc are some of the evidences of Lepcha accommodation and coexistence in nature. Lepcha culture is not only a tribal culture but it is Lepcha-nature culture which is eco-friendly. Lepchas were not aware about the present day ecological crisis but by following their nature culture they remained safe and free from the modern hazards. The exogenous factors have affected the ecology of the region and the Lepcha nature culture may be considered as the model of solution. The modern world has many things to learn from the Lepcha Treasure of knowledge and their love, respect, worship, association, accommodation and relatedness with nature is most important. Referring to the importance on tribal knowledge Her Excellency the President of India Shrimati Pratibha Devi Singh Patil on the occasion of the national level Tribal Festival ‘Prakriti’ held at New Delhi on 16th March 2011, has rightly said “’Prakriti’, the name of the festival, suggests the intimate relationship between the tribes and the nature. The tribes of India are the custodians of a large volume of our indigenous knowledge and traditional practices, much of it based on a deep understanding of natural products and nature cycles. They are the inheritors of age old practice, which constitute the heritage of the country. All efforts should be made to preserve and document this vast knowledge in a proper manner.”

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References:

1. Govt of Sikkim – (2009) –  Report on the Status of the Lepchas of Sikkim. Unpublished Government Document.

2. Hooker, J. D., (1854) - Himalayan Journal. Notes of a Naturalist Vol.1, Dehradun: Natraj

Publishers.

3. Jana, S. K. & A .S. Chauhan, (2000) – ‘Ethnobotanical studies on Lepchas of Dzongu, North Sikkim, India’.  Annals of Forestry, 8 (1) pp 131-144.

4. Mainwaring, G. B., (1876) – A Grammar of Rong (Lepcha) Language. Reprint (1985) Daya Publishing House. New Delhi.

5. Roy, D. C., (2005) — Dynamics of Social Formation among the Lepchas. Akansha Publishing House. Delhi.

6. Roy, D. C., (2010) – Status of Women among the Lepchas. Akansha Publishing House. Delhi.

7. Roy, D. C., (2011) – Lepchas: Past and Present. N.L.Publishers Siliguri.West Bengal.

8. Stocks, C. De. B., (1925) – Folk-lore And Customs of the Lap-chas of Sikhim. Article in the Journal of the Asiatic Society of Bengal New Series Vol. XXI, No 4. Reprint (2001) Asian Educational Services. New Delhi.

Lepchas’ Rights Movement

The Lepcha community today is the most vulnerable community in West Bengal.  The existence of the community itself is highly threatened. It is estimated that  in the next 20 years with the same continued Government Policies, the Lepcha community will parish forever from West Bengal.  The community will be referred in the past tense. The population may be there but it will be a dead community as a community’s identity is always based on its language, literature, custom, culture, tradition, economic stability and region.
Today despite the best efforts by the Lepcha community to conserve its language, literature, culture, custom, tradition and to enhance economic standard, not a single favourable Government Pollicy is in place for the very existence of the Lepcha community. There is a total lack of link and communucation between the Government of West Bengal and Lepcha tribal people living in the Darjeeling District, West Bengal. The effort by a community is not enough in a system where the Government establishes the policy frame work  for general environment and also on every aspect of life. eg.(Lepcha children may speak the Lepcha language at home and at their respective Lepcha Night Schools but they do not have scope to learn the language properly nor master it at formal education.  The fact today is, even with more than 60 years of Independence and the rights enshrined in the Constitution, the Lepcha language is yet to be introduced in formal education system by the Government of West Bengal.)
The Lepcha community is suffering in all fronts just because it has a natural population according to fragile mountain system. Being a minority community it has no political value nor have political representation in the decision making bodies, therefore, the Lepcha community very strongly feel that the Government treats the Lepcha community as untouchables and have discriminated them in all fronts. The policy decisions for natural Lepcha habitat is taken without the slightest protection measures and without considering the Lepcha community’s day to day plight and enormous negetive impact of the Government policies on them.

Therefore, the Lepchas of West Bengal put forward a final plea,with intense emotional requests for the betterment of downtrodden Lepchas to the Government of West Bengal.

1.  A Lepcha Development Council for the protection of their language, literature,culture, tradition and economic development of the Lepcha community of West Bengal without any  territorial jurisdiction.

2.  Introduction of Lepcha language in Formal Education System.

3. Representation in the House of the People, both State and Central.

The Lepchas’ demands for their better tomorrow are not of today’s making.  The Lepchas’ Rights Movement can be traced back to 7 June 1947 for their hopes and aspirations for a better and dignified life in independent India. *  The Lepchas of West Bengal met, spoke, pleaded, placed and forwarded countless memoranda to the Government of West Bengal and Central Government of India.  The successive State Governments namely the Congress and C.P.M did not think the Lepchas’ genuine demands are important enough for their considerations.  Meanwhile the Lepchas, the original master of the land, suffered and endured the untold humiliations and hardships for the last sixty years or so.  The democratic rights enshrined in the Constitution of India were denied to the simple, loyal, patience Lepchas.  The Lepchas of West Bengal had had  enough of Government of West Bengal’s total indifferences and insensitive attitudes.

Although it was certainly not in their nature, they were  compelled to come out in the open streets after sixty four years of independence to protest and demand for their Constitutional democratic rights in West Bengal.  In the process, Lepcha youths were arrested twice in Kolkata also.

* Aachuley, A Quarterly Lepcha Bilingual News Magazine, Volume 15, No 2, July 2011, pages 21-24.

Huge protest rallies of the Lepchas were carried out in Kalimpong, Darjeeling, Kurseong and Siliguri in 2009, 2010 and 2011.  West Bengal Bidhan Sabha Election 2011 was boycotted by the Lepchas in the Darjeeling District for the first time in their history showing disapproval of the Government of West Bengal and Central Government of India’s step motherly attitude towards the original Lepchas. This was followed by a huge Dharna in Kolkata from 9 August to 7 September 2011 where more than 200 Lepchas, old and young, men and women, took part under very difficult humid conditions and incessant rain.  The Lepchas also sat on an indefinite Dharna from 1 September in front of the Sub-Divisional Officer’s Office, Kalimpong.  The number of Lepchas started to increase and swell by the day like a wild fire in Kalimpong. Lepchas from the other two Sub-Divisions, Darjeeling and Kurseong, also joined in the Dharna.  These protests and Dharnas were spontaneous and carried out under the “Lepchas’ Rights Movement”.  It should be made very clear here that no one encouraged or motivated the Lepchas’ movements.  Our hearts bled for those Lepchas who were sitting in Dharna down in Kolkata and those Lepchas who are still sleeping in a raw hides in remote villages in the Darjeeling Hills.  When the original Lepcha tribes plight, abject condition and victim of sheer neglect by the Government of West Bengal and Central Government of India were exposed by the media, various concerned institutions, organisations, NGOs like the Association for Democratic Rights Movement, Human Rights, Youth Manch, Hindu - Muslim Relationship, Naaree Morcha and others willingly came in support of the Lepchas’ genuine cause in Kolkata.  Mahasweta Devi, a renown writer, scholar and tribal activist, came to meet the Lepchas sitting in Dharna on 1 September 2011 in Kolkata and openly declared her full support for the original Lepcha tribes’s genuine demands.  She also read and sang three songs from Guru Dev’s Gitanjali, a translation work from Bengali into Lepcha.
On 2 September 2011 huge rally of the Lepchas with various Kolkata based organisations, institutions and NGOs took place in Kolkata where many leaders, intellectuals, thinkers, scholars in supports of the Lepchas very seriously spoke on the Lepcha tribes and their genuine demands.

The same day, 2 September 2011, the Hon’ble Chief Minister, Government of West Bengal, Ms Mamata Banerjee, made a sensational announcement in the Assembly to the sheer delight of the original Lepchas of West Bengal on their very long standing genuine demands; she announced that a “Lepcha Development Council” will be established for the betterment, advancement of the original Lepcha tribes in West Bengal.
With this announcement by the Chief Minister of West Bengal, the protest rallies for their genuine demands were put to rest in Kolkata and Kalimpong.
As I write these words, the Indigenous Lepcha Tribal Association is in contact with the Government of West Bengal and taking the necessary steps to speed up the negotiations for the establishment of a Lepcha Development Council.






A Senior Correspondent

The Kalimpong Gumpa Lepcha Buddhist Monastery

The Kalimpong Gumpa [Lepcha Buddhist Monastery] of Bom Busty at Kalimpong was originally located on top of the hillock of the present day army gulf course and was built in 1690 A.D. A part of the Tshoten (small Stupa) can still be found in the gulf ground. This was the first Buddhist monastery ever built in Kalimpong as prior to that the Lepchas were deep rooted in the cult of “Mun” “Boongthing” i.e. what is commonly known to the world as nature worshipping ,a belief with a combination of monotheism and animism.

Rev. Dr. John Anderson Grahams in the year 1889 who was then vested with the power under the British government for the supervision of Khasmahal and Development area, was informed by the local Lepchas that the name of the ridge is “Kaalenpung” which means Kaa-we, Len-gather, Pung-ridge, it was during this time of survey the then Damsang Lyang name was overwritten by the name Kalimpong which was the anglicised version of Kaalenpung by the British.   Dr. Graham later ordered the monastery to be shifted from the then area i.e. the present day Army Golf course, to Kaffer at a spot near the present day D.G.H.C. Guest house. This was done to convert the area into Development area. The present day Lepchas of Kaffer and Yangmakum are originally from Kalimpong town who were shifted for development of Kalimpong town.

 As most of the followers were in Kalimpong, Aathing Sando Tshering Tamsangmoo Lepcha gifted a plot of land at Bom Busty for the same monastery to be shifted to Kalimpong. This is the present location of the Kalimpong Lepcha Gumba, Bom .

The difference of this monastery from the other Buddhist monasteries

1.     The local Deities called the Lunjyee Lungnong (Tshoma) or in other words the local deities of Damsang lyang that is the region covering Kalimpong, Gorbathan, Darjeeling and surrounding areas  find an integral place in the worshiping ceremonies of the Monastery along with the General Buddhist rituals, which is a unique feature separating this particular monastery from the other monasteries.

2.    Lepcha holy book called “Naamtho Naamthaar” written in Lepcha is recited along with the Tibetan Buddhist text called “Tshyo” during the ritual prayer recitals.

3.    It is believed that one of the unique rituals conducted in the monastery is the ability to stop the (Sotaap Chok) hail stones which causes destruction of crops and animals. The founder of the monastery Yeshey Rapgay Lepcha was gifted with such special knowledge by his guru after his training in the Druk Kargu sect this which is also a branch like the Bhutanese Druk Kargu sect.

4.    Hereditary monkhood of the Monastery.

The head monks of the monastery are all passed on through the generations; the present monk is Rabden Lepcha, before him was his Grandfather Sangay Lepcha (present Head Lama) likewise his father Ganzi Lepcha, his father Ugen Dorjee Lepcha, his father Yeshey Thendup Lepcha, his father Lenjy Lepcha, his father Hithyaak Lepcha and then his father Yeshey Rapgey Lepcha the Founder. 

NOTE

The first damage was due to the earthquake in the year 1934, and then later in 1968, which had developed slight cracks on walls of this unknown heritage of Kalimpong. Now the recent earthquake of 18^th September’ 2011 has completely damaged the very base and the foundations of the monastery from where the name of the Kalimpong was evolved. The structure has been declared unstable and unsafe by the engineers and officials. It is matter of serious concern that this unknown heritage be preserved from obliteration.

A “Reconstruction Committee” under the present Kalimpong Gumba Welfare Committee has been formed for reconstruction of this heritage of Kalimpong to which I got the opportunity  to be chosen the co-ordinator. Please send your queries through my email.  i.e. azukval@gmail.com t

The earthquake ‎'Matli'

http://www.hindustantimes.com/Sikkim-quake-may-have-been-induced-by-dams-across-Teesta/H1-Article1-748547.aspx

Lepchas to withdraw agitation for separate council - Hindustan Times

Lepchas to withdraw agitation for separate council - Hindustan Times

2/9/11; She (Mamta Banerjee) also told the House that the government would set up a development board for Lepchas.

The Hindu : Today's Paper / NATIONAL : Lepchas take the battle to Kolkata

The Hindu : Today's Paper / NATIONAL : Lepchas take the battle to Kolkata

Land taken way from two Old Ladies in Kasyon , Darjeeling District, 2010 Then Darjeeling GORKHA hill Council.

 
In times to come has already begun .THE ANCESTRAL LAND....????

Modus operandi:
Thump impression on the registration and land Documents by tricking them that the documents are for the doctor treatment. The then Government Officials of the concerned department of land revenue involved in processing the documents. As administration is .....................................

Be prepared . The flood gates are open

5 lepcha houses vandalised at Suruk, Darjeeling District, Under Then Darjeeling Gorkha Hill Council 2009 no justice given to them till date even after appealing to Central / State government , Home ministry, Tribal affairs, miniroty commission and the Human rights

Sri. Palaniappan Chidambaram

Hon’ able Union Home Minister,

Ministry of Home Affairs,

New Delhi.

Respected Sir,

Subject: Atrocities against the original indigenous Lepcha Tribes of Darjeeling Hills, West Bengal.

References:

1. The scheduled cast and the Scheduled Tribes (Prevention of Atrocities) Act, 1989 and Rules, Government of India.
1. Paragraph 3 (1) Sub paragraph (XIV)
2. Paragraph 3 (2) Sub-paragraph (IV)

2.  Mass petitions from the Parmyaang – Suruk Lepcha Village Association, and duly signed and recommended by the Lepcha Association, Kalimpong Branch , dated : 26^th July and 27^th July 2009 respectively.

1. The reference ‘B’ above together with photographs and a copy of C.D. are enclosed; translated versions of the petitions in English are also enclosed for your immediate necessary action. Reference ‘B’ above is self explanatory and it speaks the truth.

2. The original indigenous Lepcha tribes, true sons of the soil and number one citizens of the Darjeeling Hills, West Bengal, India are not repeat not safe and secure in their own original home land, the Darjeeling Hills, today. They are living in constant fear, danger, dread, distress and horror, physically, psychologically and mentally.

3. They, the “unsocial elements”, targeted and vandalized only the three Lepcha tribal houses at Parmyaak- Suruk, a remote village in the Kalimpong Sub-division, Darjeeling Hills, on purpose. Lepcha tribal houses were chopped and vandalized using Khukuri (machete), iron bars, sticks etc. belonging to Sri. Michael Lepcha , Sri Pascal Lepcha and Sri David Lepcha ; the Lepcha Tribal Flag was torn , the National Tri-colour Flag was treated unceremoniously, the alters were deliberately destroyed ;looted gold ornaments, some cash ; chopped a cradle, clothes and utensils; threatened the Lepchas of the village with dire consequences if the Lepchas  report the matter to the higher authorities . They also restricted the movement of innocent Lepcha victims.

4. We strongly feel that such atrocities will be inflicted on the simple, innocent, honest, backward Lepcha tribes again in the Darjeeling Hills in the future. Such inhuman atrocities must be put to an end at an early stage.

5. Protection, justice, democracy and respect for the original indigenous Lepcha tribe’s rights, equality, good governance and good faith must be given and restored immediately in the Darjeeling hills, West Bengal.

6. The original indigenous Lepcha tribes, the real sons of the soil and number one citizens of the Darjeeling Hills, West Bengal, India, demand that such inhuman atrocities should never occur on the indigenous Lepcha Tribes in the future.

 7. We will be very grateful if you could take the necessary action against the culprits and give justice to the simple, innocent ,  backward indigenous Lepcha tribes of the Darjeeling hills at your earliest conveniences.  

     With warm regards

                                            Yours faithfully

THE LEPCHA CUSTOMARY LAW

INTRODUCTION



The Lepcha Customary Law prossesses the conditions of antiquit, faith,positiveness,truth,uniformity,reason,logic,wisdom,and validity.
The Lepcha are the one,true,indigenous tribal race with their own line of king and rulers found in the annals of the Lepcha history in Nye Mayel Lyang, i.e. today’s Sikkim, Darjeeling,and Illam. The Lepcha kings,rulers,priests,priestesses, and wise men have made and drawn the Lepcha Customary Law called ‘Rong Di Hryim’in Lepcha and practised them for ages.These Customary Laws enhanced, strengthened them in safeguarding,protecting, securing and defending their privileges, rights, language and cultural heritage as the true sons of the soil of Nye Mayel Lyang. The present day Lepchas still continue to practise them.
Although the Lepcha Customary Law written in Lepcha was in existence since a very long time in manuscript from, the Indigenous Lepcha Tribal Association, Headquarters kalimpong, is able to translate it into English, publish and distribute it among the Lepchas as well as the relevant Local, State and Union Governments for their information, use, exercise and practice.





SECTION I



Birth



1. Child/children either boy or girl born to a Lepcha parents on reaching three nights and four days, any of the following in order of priority shall perform the ‘Tungbaong Faat’, naming ceremony, of the new born baby/babies with ‘Chi Faat Rum Faat’, purify the house and bless the new born child/children:

a. A wise elder from the same clan as that of the new born baby.

b. A Boongthing or Mun-Lepcha priest or priestess



2. During the ‘Tungbaong Faat’, naming ceremony, the wise elder or priest/priestess after offering his/her prayers to the Himalayas,Mt Kanchenjanga their respective ‘Chyoo’, Mountain Deity,Da, Sacred Lakes,the confluence of Teesta and Rangit, various local deities and the most importantly, ‘Kathaong Fee’ and ‘Nanglyen Nyoo’, the Guardian Deities of Birth, shall announce and confer ‘Aagit’, clan, ‘Chyoo’ Mountain Deity, ‘Da’, Lake and ‘Lyep’, an entrance, door or passage for the departed soul’s final resting place, paradise,’Poomju’ with his/her ancestors in the Himalayas, as followes:



a. If it is a boy

i. Father’s ‘Aagit’,clan, is to be given and announced

ii. Father’s ‘Chyoo’, Mountain Deity is to be given and announced.

iii. Father’s ‘Da’, Lake, is to be given and announced.

iv. Father’s ‘Lyep’, is to be given and announced.



b. If it is a girl



i. Mother’s ‘Aagit’,clan, is to be given and announced

ii. Mother’s ‘Chyoo’, Mountain Deity is to be given and announced.

iii. Mother’s ‘Da’, Lake, is to be given and announced.

iv. Mother’s ‘Lyep’, is to be given and announced.



3. A typical and appropriate Lepcha name shall be given and announced during the ‘Tungbaong faat’.



4. In the eyes of the Lepcha Customary Law, both male and female, boy or girl, man or woman are all equal.



5. A Lepcha son inherits his father’s ancestral land and property.



6. A Lepcha daughter inherits her mother’s ancestral land and property, if any.





SECTION II



Adoption



7. In accordance with the Lepcha Customary Law, a couple without any issue may adopt a Lepcha child belonging to the same ‘clan’ only as that of the couple with thorough consultation, dialogue and discussion with wise elders and the Village Lepcha Association.



8. While adopting a Lepcha from the same clan, the age of the child in question shall be between 5 to 7 for the following reasons:



a. Older child may not be able to give the same affection,love and respect to the adopted parents.



b. The older adopted child may have or develop behaviour problem.



9. While adopting. a Lepcha child shall be from the same clan for the following reasons:



a. In accordance with the ancient Lepcha belief and faith, a Lepcha adopted child from the same clan as that of the adopted parents, is accepted and a room given by the grand or great grand parents belonging to the same ‘clan’ in ‘Poomju’, a paradise with his/her ancestors in the Himalayas, after death.



b. An adopted Lepcha child outside the ‘clan’ is not accepted by the ancestors of the parents in ‘Poomju’ after death.



c. An adopted Lepcha son from the same clan shall be entitled to the ancestral land and property; however, an adopted Lepcha girl from the same clan or mother’s clan, when she is married off or given in marriage, shall not be entitled to any ancestral land and property of her adopted parents. While she was living with her adopted parents, if she has made and accumulated her own personal wealth like gold, silver, mony, domesticated animals like pig, cow,goat, chicken etc. she may take them with her after marriage with the consent and permission from her adopted parents.



10. A non-Lepcha child shall not be adopted by a Lepcha couple because:



a. Disputes shall arise over the possession of the ancestral land and property between the non-Lepcha adopted child and the rightful, lawful, full blooded Lepcha next of kins.



b. The Lepcha ancestral land shall not be passed on to a non-Lepcha at all. If it happens, the very existence of the Lepchas is jeopardised, threatened and endangered.



c. A non-Lepcha adopted child shall not be accepted and given a place in ‘Poomju’ by the ancestors of the adopted Lepcha parents.





SECTION III








The Lepcha Marriage Customary Laws



The first Lepcha Marriage Customary Laws made and drawn thousand of years ago at Rong Zeng Purtaam, Sakyong, Faokraam-Takraam, now known as Dzongu, North Sikkim are still prevelent among the lovers and custodians of the Lepcha tradition and culture in Mayel Lyang. They are:



11. No Lepcha marriage shall take place within the same ‘Aagit’, clan, in accordance with the ancient Lepcha Customary Law. No Lepcha shall marry within his or her closely related family members either. If, in case, it happens, it shall be termed as ‘Naamtaok’ or ‘Thaam Nyaot’ in Lepcha meaning ill-omened, ill-starred, taboo, and evil. If such marriage, unfortunately, shall take place, then the man and woman involved in such illegal, forbidden, illicit, prohibited liaison shall be banished, exiled, never to return from the village and community because the Lepchas believe that same DNA and bone structures shall be found in the members of the same clan resulting in genetic defects. A Lepcha with genetic defects shall never be fully developed and healthy, physically and mentally. Their illicit springs shall not be accepted and entitled to the ancestral land and property.



12. The following very important points, aspects, features and particulars shall also be looked into, enquired, examined before the matrimony:

a. Family or clan affected with ‘Daom’, leprosy and other dangerous hereditary diseases and illness.



b. ‘Sthong Daot’- Member of the family or clan attacked, injured, or killed by a tiger.



c. A family or clan which has a history, tendency and inclination towards suicide and murder.



d. A family or clan involved in fighting and killing over land and water disputes.

No marriage shall take place with such family or clan if the above factors, cases from (a) to (d) are found to be true.



13. Only after 4(four) generation on the mother side and clan, after the death of the great-grand-mother, a Lepcha man shall be allowed to marry from his mother’s clan, ‘Aagit’, again.



14. LEPCHA MAN:- No law or rule exist concerning a marriage outside the Lepcha community: however, in case of a love marriage with a woman outside the community, the parents of the Lepcha son shall act as followes:

a. In consultation with the village elder and Lepcha Village Association, they shall bestow, confer, grant a suitable appropriat female Lepcha ‘Aagit’, clan, to the newly wedded non-Lepcha bride with due to Lepcha traditional ceremony called ‘Aali Oom’ by a Boongthing/Mun (priest/priestess) or a competent Lepcha elder in order to safeguard the intrest of their future offspring, especially girls.

b. A non-Lepcha bride/wife with newly acquired female Lepcha ‘Aagit’, clan however, shall not be entitled to her husband’s ancestral land and property.

15. LEPCHA WOMAN:-

a. If a Lepcha girl shall marry outside her community with a non-Lepcha, she automatically shall forefeit her claim and right as a Lepcha ancestral land and property. She shall become a non-Lepcha. Her off-spring either male or female shall become non-Lepcha.

b. An illicit off-spring, bastard fathered by a non-Lepcha shall not be entitled to the Lepcha ancestral land and property.

16. Bride Price:- Marriage price paid to the bride’s parents and relatives at their residence shall be as follows:

a. Nyaom Aasek Gyu - Engagement Price

i. Chi, fermented beverage - one bundle/basket

ii. Garland (Phogo Rip Lyaak) - one

iii. Jyer Kaat -3 (three) Rupee silver coins



b.Myaok Panaol - Bridegroom’s customary, official presents to the bride’s parents and relatives at the marriage ceremony :

i. Aamoo ‘Dum-dyem’, mother’s dress - one set

ii. Aamoo Kaomjung (sungdrong) - Rs.101.00(One hundred & one) only

- Bronze plate-one

- Bronze vessel-one

iii. Bikgoo Nin-chyer (Pomo- Pakyong)

(mother’s milk) - Rs.35.00(thirty five) only.





iv. Father’s Guardian Spirit of longivity and Life - 1(one) Lepcha hat,

3(three) Rupee silver coins only,

1(one) garland (Phogo Rip Lyaak).

.

v. Bride’s paternal uncle and aunt (2) - 1(one) garland(Phogo Rip Lyaak) and

Rs. 3(three) silver coins each only.

vi. Bride’s maternal uncle and aunt(2) - 1(one) garland(Phogo Rip Lyaak) and

Rs. 3(three) silver coins each only.

vii Bride’s faaming (brother) (one) - 1(one) garland (Phogo Rip Lyaak) and Rs.3(three) silver coins only. viii. Peeboo/Bekboo, Go-between

from Bride side - 1(one) garland(Phogo Rip Lyaak) and

Rs 3(three) silver coins only,

1(one) basket of ‘Chi’ with 1(one) garland

(Phogo Rip Lyaak) and Rs.3(three) silver coins on top of it only.

ix. Laom-sut. It is also called - 1(one) front left leg of a bull

‘Myaok Mungkoong’ 1(one) hind right leg of a bull.



c. Nyaom Lee Hraon - Bride’s entrance to her new house. The following items shall be arranged, provided, and taken to the Bridegroom’s parents:



i. 1(one) basket of Chi, fermented beverage

ii. Two bottles of liquor

iii. Front left leg of a bull



d. Nyaom Mungkong Zo-gool - a complete dressed cock. The above item, Nyaom Mungkong Zo-gool, shall be given to the Bride’s party on completion of the marriage ceremony at the Bridegroom’s house. It is to be taken the to the Bride’s parents as a token of respect and clearly denoting that their daughter has been very gladly acceepted by the Bridegroom’s parents, clan, village.



e. Bride’s dress and jewelry- Although it is not mandatory and compulsory, the following dress and jewelry may be provided by the Bridegroom’s parents for the bride:

i. Dum-dyem (dress) - 1 set

ii. Jyoordaong Tago (black gawn) - one

iii. Takvil Lyaak(neckless) made of cane splits - one

iv. Kakel(bangle) made of cane splits - one pair

v. Aanyaor Kong (ear rings) made of cane splits - one pair

vi. Ka-Chhyaop or Chhyaap Chhyaap

made of silver with Saret-Aajet design - one

vii. Panthop (badge) made of silver - one

viii. Sambraang Baor made of silver - one





17. Aangaop:- Marriage is sacred and holy according to the Lepcha Customary Law. To keep up the good, happy and strong bond, relationship and unity between the two families, clans and villages, the Lepcha ‘Aangaop’ system came into existence. ‘Aangaop’ shall take place under the following circumstances only:

a. On the untimely death of a husband, a young widow, if she wishes, after one year, she shall be betrothed and married to one of the following relations, if he is willing and happy, in consultation with the family members, elders and Village Lepcha Associations from both sides:

i. Deceased husband’s single younger brother.

ii. Deceased husband’s single nephew.



b. On the untimely demise of a wife, a young widower, if he wishes, after a year, he shall be betrothed and married to one of the following relations, if she is willing and happy, in consultation with the family members, elders and Village Lepcha Associations from both sides:

i. Deceased wife’s single younger sister.

ii. Deceased wife’s single niece.



18. Under this unique marriage system of ‘Aangaop’, the child/children, if any from the previous marriage shall continue to receive the same love, affection, and care from the new step-father or mother. A child/ children shall remain happy and above all in safe hands.



19. In case of no issue, single younger sister of the wife, if she is willing and happy, shall also be given in ‘Aangaop’.



20. This way, the same harmony, balance, understanding, relationship, and unity shall prevail in the house and between the two families, clans and villages.



SECTION IV


Death Rites and Rituals

21. The death body shall be covered from forehead to toe with a piece of cloth. A single piece of silver coin shall be placed on the dead person’s forehead. Chimi, light, shall be lighted and a bamboo or wooden cylinder with ‘Chi’, fermented beverage,full to the brim,with the bamboo pipe or straw placed upside down, shall be placed next to the dead person.



22.A competent elder of the village or ‘Boongthing’,a priest,or ‘Mun’, a priestess,with the help of ‘Sanyaol Blee’or bow and arrow,shall pierce opened a small hole on the roof, and facing towards the hole on the roof, shall called the dead person’s personal name aloud three times and his/her ‘Aagit’,clan,’Chu’, mountain,’Da’ lake,and ‘Lyep’, shall also be announced. Name’s of the dead person’s forefathers, ancestors [ grand father or great-grand-father,if already dead] shall also be calledin the case of a male; grand-mother, great- grand mother etc if dead in case of female and request plead them to receive and give a room,place,in ‘Poom Zu’. The village elder or Boongthing or Mun shall also explain to the departed soul,convincingly, about the ultimate truth; that dead is inevitable;we are born to die. The elder/ Boongthing/Mun shall also woo and tell the departed soul to leave this world and go and rest in ‘Poom Zu’ with his/her forefathers and ancestors.



23. On completion of explaining,telling,and requesting the departed soul the ways and methods of the world, the dead body shall be washed with three ‘Kuntek’ leaves and then place the body in a Lepcha bamboo basket in a sitting position. The village elder/Boomthing/Mun shall lead the funeral procession to ‘Chyaok-Dyer’, family/clan cemetery, and shall bury or cremate the dead person in accordance with his/her clan’s custom and ritual. in case of cermation, the ashes, the remains of the human body after cremation, shall be collected after three days and immerse it in the near by river or scattered around the ancestral land. Food and drink shall be offered to the departed soul on the third and seventh day.



24. Non-Lepchas shall not be allowed to share, use the family/clan ‘Chyaok-dyer’. It is sarced to the Lepchas.



25. His/her ‘Sung-lyaon’,death rite and ritual, shall be performed by a ‘Pildon Mun’ within 49 [forty nine] days. ‘Naamthaar’, holy books like ‘Tashey Sung’,’Nyoo Thing Laom Fraon’ etc shall be read and prayers to ‘Rum’, God, shall be offered and request him to take and rest the departed soul with his/her ancestors at ‘Poom Zu’ in peace.



26. Death rite, ‘Sung-Lyaon’. in respect of small childern shall take place, performed, and completed on the seventh day.









SECTION V





House, Ancestral Land, and Property:



27. The house, ancestral land,and property, in accordance with the Lepcha’ Customary Law, on the male linage, shall be inherited and shared in equal proportion by the son/sons after the death of their father. No Lepcha son/sons shall have the right to sell the ancestral land and property to the non-Lepchas, Governments, and institutions.



28. A single Lepcha girl,until she is married, shall have equal rights to the house,

ancestral land, and property of her parents. As soon as she is married to a person, she,automatically, looses, disinherits the claim to her father’s house, ancestral land,and property.She gain the rights to the house, property, and ancestral land of her husband.



29. An unmarried Lepcha daughter/daughters or spinster/spinsters, shall have the right to the house,ancestral land,and property of her parents until her/their death. After the death of the Lepcha spinster/spinsters, the house ancestral land,and property shall be,automatically, inherited by the following, strictly in that order of priority,in equal proportion:



a. Her/their immediate brother/brothers

b. Her/their immediate paternal uncle/uncles

c. Her/their immediate paternal/nephew/nephews

The house, ancestral land,and property shall not be sold out to the non-Lepchas,

Governments, and institutions.



30. House Bridegroom: With consultation and advice from close family members, elders and Lepcha Village Association, a parents without a son, may bring and keep their Lepcha son-in-law, if any, only to their house as the House Bridegroom, if he his happy and willing to accept the position. They,House Bridegroom and his wife, shall have the right to the house,ancestral land,and property of the in-laws after their death.The House Bridegroom and family shall have no right to sell the house, ancestral land,and property of his in-laws to any-body expect to the immediate family members of his in-laws on male linage only on exceptional ground.





31.If a daughter is married to a Lepcha in accordance with a traditional Lepcha marriage ceremony and if her husband is a poor Lepcha without a house, land, and property, her parents in consultation with their son’s and immediate next-of-kins on the male linage, village elders, and Lepcha Village Association, if they have enough land, and if they are all happy and wilingto help their daughter/sister for her survival, may gift a small portion of their ancestral land to their daughter/sister. The newly gifted ancestral land shall not be sold out to the non-LepchasGovernments, and institutions.



32. A Lepcha couple without a son/adopted son [ Section II,paragraph 7], the house,

ancestral land,and property on the male linage shall be inherited by the immediate brothers and in case there is no brother/brothers than the immediate nephew/nephews [ son/sons of his brother ] with the same ‘Aagit’, clan, ‘Chyoo’, mountain, ‘Da’, lake, shall be entitled to inherit in equal proportion after their death.The ancestral land and property shall not be sold out, to the non-Lepchas/Governments/ institution.



33. The house, ancestral land and property in accordance with the Lepcha Customary Law on the female linage, if any, shall be inherited by a daughter/daughters under the following condition and priority only:



a. Single, unmarried daughter/daughters or spinster/spinsters only

b. Daughter/daughters married within the Lepcha community only



34. A daughter or daughters shall forefeit the house, ancestral land and property on the on the female linage, if any, under the following condition:

a. If a daughter/Daughters shall marry outside the Lepcha community with non-Lepchas.

b. If a daughter becomes insane.



35. If Section V, paragraph 33, subparagraph a and b are not fulfilled then the house, ancestral land, property, on the the female linage, shall be inherited in equal propertion by the following in that order of priority:

a. Immediate brother or brothers (from the same parents)

b. Immediate nephew or nephews (brother’s son/sons/brothers’ son/sons)



36. Lepcha Widow : In accordance with the Lepcha Customaty Law, a Lepcha widow has the privilege, entitlement and right to her deceased husband’s house ancestral land and property until her death; however, she has no right to alter or register the ancestral land, house and property of her deceased husband in her name with the Government because the house ancestral land and property shall be inherited, given transferred and registered in the name of their son or sons.