Dr.D.C.Roy
Kirata is a generic or composite term which geographically indicates a specific area in the eastern Himalayan region and sociologically it identifies some communities who reside in this area. Kirata is an ancient term and has been mentioned in Yajurveda, Mahabharata and Puranas of Hindu tradition. But there is no unanimity among the scholars and researchers over the origin, settlement pattern, specification of linguistic group and other details of the community which have been included under the composite word Kirata. In its broad-spectrum kiratas includes all inhabitants of the Eastern Himalayan region starting from Nepal in the west upto Nagaland and Burma in the east. So all those who live in Nepal, Sikkim, Hills of Darjeeling, Assam, Meghalaya, Manipur, Tripura, Mizoram, Nagaland, Arunachal Pradesh and Burma are known as Kiratas in the broad sense of the term. But in the narrow sense by Kirata region one identifies the eastern part of Nepal bordering Sikkim and Darjeeling and the communities who reside in this zone like the Rai, Yakkha, Limbu and other are known as Kiratas. All such communities who are included under Kiratas are non- Aryan and non-Hindu people and posses distinct culture, religion, language and tradition.
On the Eastern Himalayan region a good number of studies have been carried out on the ethnicity, religion, politics, historical aspects and various other socio-anthropological issues but very few systematic and authentic studies have benn been conducted on the Kiratas and there is lamentable dearth of literature on the isssue of Kirata. Available literature uses the term Kirata but no specification about the ethnic groups included or excluded are available. The present article aims at analysing the Kirata tribe in broad and narrow sense of the term and the debate and possibility of inclusion or exclusion of the Lepchas, a Tibeto-Burman linguistic group of Eastern Himalayan region, under/from the umbrella term Kirata.
Objectives:
Objective of the present study iare:
– to find rationale of including Lepchas under Kiratas,
– to find arguments against inclution of the Lepchas under Kiratas.
Lepchas:
Lepchas, a Tibeto-Burman linguistic group of Eastern Himalayan region, have their distinct language, religion, language, culture and tradition. Majority of the Lepchas live in Sikkim (40,568 in 2001), Darjeeling district of West Bengal (32,377 in 2001) but a good number is found in Nepal (3660 in 2001) and Bhutan (34,700 in 2000)). In the pre-historic period, the whole southeastern Himalayan region was once occupied only by the Lepchas. They as nomads used to move from one place to another for food and shelter over Sikkim-Darjeeling-Nepal-Bhutan region where there was no concept of political boundary like today. Naturally, Lepchas are the earliest settlers and are the autochthonous people of this tract. The origin of the Lepchas is obscure and there is still no unanimous theory about the migration route of the Lepchas in their present settlement. Some indicate their pssible route of migration from Mangolia through Tibet in the north while others mention that the Lepchas came via Khasi hills, Naga Hills and Assam valley. Be whatever it may but it has been accepted by the historians and the social scientiests that the Lepchas are the early settlers and are the indigenous people of the region. After political arrangements over different periods, Mayal Lyang or the Lepcha land has been divided and they became residents of India, Nepal and Bhutan. In India Lepchas are found in good number in Darjeeling district and in Sikkim. The present section attempts to discuss the rationale, validation and justification of inclusion/exclusion of the Lepchas under the composite term Kirata.
Rationale for inclusion of Lepchas under Kirata:
Kirata is a generic term and in the broad sense, it used to designate all the ethnic groups who reside in the Eastern Himalayan region. Lepchas being a resident of Eastern Himalayan region, particularly in Nepal, Darjeeling and Sikkim, can be included under the generic term Kirata.
Lepchas as being the residents of Eastern Himalayan region, Prof. Suniti Kumar Chatterji (1951) included them under the category of Kirata and spends five pages (22, 25, 41, 78 and 79) on the possible route of migration, linguistic group, literature, alphabet, religion, life style of the Lepchas in his book ‘Kirata-Jana-Krti’. The author never specifically attach the word Kirata with Lepchas but the simple reason of spending five pages on the community in his book on Kirata signifies his mind set of inclusion of the Lepchas in the Kirata category. Prof Chatterji not only mentioned Lepchas in his book but most of the tribes of Nepal and North-east India like Newar, Khasi, Jaintia, Naga, Garo, Mizo, Bodo, Koch, Ahoms, Kukis, Tipra etc find some places in his book on the Kirata. Prof Chatterji categorised Lepchas in the same linguistic group along with Newar, Magar, Gurung, Murmi, Sunwari, Kirati and Toto but differentiates them from other languages of Nepal like Dhimal, Thami, Limbu, Yakha, Khambu, Rai, Vayu etc all of which fall under the Pronominalise Himalayan dialects of Tibeto-Burman sub-family. In fact, Chatterji’s perspective of Kiratas and Kirata region can be categorised in our broader sense of the two terms. He considers the whole of eastern Himalayan region as Kirata region and all those who live in this area have been included under the composite term Kiratas. The Lepchas being the autochthonous of Nepal-Sikkim-Darjeeling region have been included under the term Kiratas.
Iman Singh Chemjong (1966) in his book ‘History and Culture of Kirat People’ categorically included Lepchas as Kiratas. While discussing the culture of Kirata the author starts with ‘The Munlom Faith of Rong Kirat People’. The author states “The Mun or the female priest of the Rong Kirat populace instructs her people about the existence of Rum God or Tukbo Thing, one of the most powerful and celebrated good spirit. Her abode is Bo-inda or heaven and she dwells in the midst of a bruight light and Moong or Chhuge-Moong-Pano and the malignant king of evil spirits or who permanently dwells in Nyok or hell…..”(P-97). The author, whose mother was a Lepcha, mentions ‘Rong Kirat’ and uses Rong or Lepcha wordings in discussing the community culture. Beside Lepchas, Chemjong also mentions about some other tribes of eastern region like Ahum, Koch or Rajbanshi, Mech, Tharu etc. Although the author sporadically mentions about other tribes of eastern Himalayas but his focal point of discussion remain with the Limbu and Rai community of Nepal. Anyway, Chemjong’s inclusion of the Lepchas under the category of Kiratas can be termed as the broad classification of the term Kiratas and Kirata region.
Many examine the structure of Lepcha language and alphabet and try to identify the similarites with the other language of the Kirata group. Kirata is a composite word and it consists of good number of ethnic group with their distinct language and dialect. Limbus have been identifies as core Kirata and their language in many literature has been simply termed as Kirata language. The Limbu or Kirata alphabet is structurally similar to Lepcha script and it is said that the Limbu script has been modelled on the Lepcha alphabet. According to many historians, King Sirijonga invented the Limbu script in the late 9th century. It has 20 consonents, 8 vowel signs, 7 final consonents. Letters like YA, RA, WA in Limbu are subscribed in the manner similar to that of Lepcha script.
Following Shafer, Lepcha language has been grouped under Tibeto-Burman language family. Under Tibeto-Burman family there are five sub groups – Tibetan, Non-pronominalised, Pronominalised, North Assam group and Assam-Burma Group. Each of this group has again been classified in several sub-groups. Lepchas fall under Naga dialect of Bodo-Naga group of Assam-Burman family. Some of the other Tibeto-Burman language families are: Burmese, Dzonkha, Garo, Kayahli, Limbu, Lisu, Manipuri, Mizo, Navi, Newari, Sunuwar, Tangut, Tibetan, Tujia, Yi etc.
Kirata and Kipat are the two concepts used in similar sense in Nepal. Kipat was a communal land tenure system prevailed in the eastern part of Nepal particularly in the Maj and Pallo Kirata areas. After the unification of Nepal, King Prithvi Narayan Shah established the same land tenure system as it was during the control of the tiny Kirata principalities. In Kipat, land cannot be sold to other person and it remained the property of the king who can change the use for social purposes. The list of the populations which received land under the kipat system are “Limbu, Rai, Majhiya [?], Bhote, Yakkha, Tamang, I-Iayu, Chepang, Baramu, Danuwar, Sunuwar, Kumhal, Pahari, Thami, Sherpa, Majhi and Lepcha” (Regmi,D.R.: 1978). “It can be seen that all the populations associated with the Kirant ensemble appear on this list. But the opposite is not true: all the populations with kipat rights are not identified as Kirant. Some of them are probably not included because they have other identity referents which are more obvious than this default category. This is clearly the case for the Buddhist populations (Bhote, Tamang, Sherpa)” (Schlemmer, G: 2004). After the Land Reform Act, 1964, Kipat was abolished in Nepal but the Lepchas, being a follower of Kipat land system in early days, has remained under the simple bracket of Kirata in Nepal.
As the Lepchas of Nepal are residing in the Kirata region and some writings included them under Kirata group, most people knowingly or unknowingly identify Lepchas as Kirata in the broad sense of the term without judging the rationale of their inclusion.
Arguments Against inclusion of Lepchas under Kirata:
Lepchas at present are the residents of Nepal, Sikkim, Darjeeling and Bhutan. If the Lepchas of Nepal are identified as Kirata then their counterparts in India and Bhutan should also be so identified. But neither the existing literature nor the Lepchas residing in these areas prefer to recognize themselves as Kirata and the Lepchas in India and Bhutan prefer to be identified as Lepchas only.
The eastern part of Nepal is popularly known as Kirata region and dominated mainly by the Rai and Limbu communities. In fact, the Pallo Kirata, the present districts of Ilam, Dhankuta, Panchther, Terhathum, Tapleging and Sankhuwasabha, is dominated by the Limbus and the Maj Kirata, the present day Solukhumbu, Khotang, Dhankuta, Bhojpur, is ruled by the Rais. These two communities, Limbu and Rai, feel themselves proud in identifying themselves in the cluster Kiratas. Both the groups had their history of king, kingdom, war against the rivals and have a long account of association with the area. The ethnic scholars have narrated their history in a number of accounts and for which they are honoured and feel proud. The revivalists tried to endorse their community through the cultural, literacy and artictic manner. They tried to strengthen the movement by including all others of the region under the term Kirata and aimed at getting some political benefit of having a separate Kirata state. Lepchas, a small and insignificant community of Nepal, has become the victim of the majority class and unknowingly they have been incorporated and merged with the majority class without their cosent. Like the other Buddhist population (Tamang, Sherpa, Bhutia), Lepchas have their own identity and they do not fell any insecurity to be included under the majority class of the Kirata region.
Central Bureau of Statistics (CBS) classified eight different religious groups in Nepal and Kirata religion has been shown as a separate and distinct religious group from the census period 2001. On the basis of Kirata religion, we have classified two categories of Kirata nationalities - kore nationalities and the peripheral nationalities. Lepchas of Nepal whose 0.14 percent follow Kirata religion has been categorised as Peripheral Kirata nationalities. But there is a strong ground to believe that as the Lepchas are animists by tradition and as Kirata religion is also a form of animistic tradition, some by mistake might have included five name under Kirata religion. As per 2001 census, in Nepal, 88.79% Lepchas are Buddhist, 7.62% Hindu, 3.33% Christian, 0.14% Kirata, 0.03% Jain and 0.82 % other category. There is no rational to incorporate the Lepchas under Kirata category just because as low as 0.14% Lepchas follow the Kirata religion. Most of them are Buddhist and have their greater identity.
Kirata religion and their consequent inclusion under Kirata category in Nepal, poses another problem among the Lepchas in Sikkim, Bhutan and Darjeeling. A large majority of the Lepcha live in Sikkim and Darjeeling where there is no concept of Kirata religion in general and among the Lepchas in particular. They are either Buddhists or Christians. Naturally, on the basis of religion Lepchas of Sikkim and Darjeeling can not be classified as Kirata.
Kirata and Kipat land tenure systen are closely connected in Nepal. It is so designed that all those who follow Kipat land system are identified as Kirata. Some historians and authors trace link between kipat with the Limbus. K.P.Bhandari is of the view that kipat has been derived from Limbu word where ‘Ki’ means ‘Kirati’ and ‘pat’ means ‘fallow or barren land’. S.K.Shrestha is of the view that the word kipat has been derived from Limbu language which means ‘revenue free land’ (1985:51). Although Regmi included the Lepchas and prepared a long list of communities who follow kipat system. But in Sikkim-Darjeeling there is no Kipat land so a large majority of the Lepcha of Sikkim-Darjeeling cannot and should not be included under Kiarta banner.
Rai, Limbu and other Kiratas who have settled in Sikkim-Darjeeling have been enlisted as ‘Gorkha’ and get some reservational advantages in recruitement in Indian army. All Kiratas of India are identified as Gorkhas. Government Order No 13-229/200/Estt dated 10/09/2004 of Ministry of Culture Deptt. Government of India denied Lepchas to include under Gorkha brand. Lepchas are the Scheduled Tribe of India and they are non-Gorkhas. Although in India, there is overlapping of some communities in a number of categories but as simply the Lepchas are denied in the category of Gorkha along with the other Kirata tribes, it is irrational to include them under Kirata category. It can simply be said that Kiratas of Nepal have been listed as Gorkha in Sikkim-Darjeeling hills. Lepchas are not Gorkha so they should not be termed as Kirata; they have their unique origin and are the autochthonous people of Sikkim-Darjeeling Himalayan tract.
While categorising the religion of the Lepchas in India, there is no one who have enlisted themselves under the religion Kirata. In fact, there is no categorisation as Kirata religion in India and most of the Lepchas are either Buddhists or Chriatians, and few are Hindus. Kirata religion has never been recognised in Indian census and no tribe in India fall under this category. Kirata religion is purely a Nepal concept and are mostly followed by the Rai, Limbu, Yakkha and Sunuwas community in Nepal. So the Lepchas particularly those in India can no way be branded under the category of Kirata.
The Europeans, Indians and the ethnic writers have enriched the Lepcha literture. In fact, Lepchas have a rich language, literature and language of their own. In none of the writings (except Suniti Kumar Chartterji and Iman Singh Chemjong), Lepchas have ever been identified as Kiratas. But in few history of Nepal, particularly in Kirata History of Nepal, few writers have incorporated Lepchas under the category of Kirata. As most scholars, researchers and writers do not include Lepchas under Kirata, it seems unwise and irrational to incorporate even the Lepchas of Nepal under Kirata category.
There exists a number of social organisations in Nepal, Sikkim and Darjeeling Himalayan tracts whose basic aim is to retain their culture, language and religion. Although these organisations use the word Kirata but “many so called Kirata organisations are essentially Limbu organisations” (Subba 1999:126). ‘All India Lepcha Association’ and ‘Indigenous Lepcha Tribal association’ are the two main organisations of the Lepchas in Darjeeling and none of them use the term Kirata in naming their associations. Lepcha organisations in Sikkim also do not use the word Kirata but prefer to use ‘Lepcha’ so as to segregate them from the Kirata organisations which are meant for the Limbus and the Rais.
Lepcha folktale relates about the origin of the Lepchas from the lap of Kanchanjunga and thereby spreading all oner the Sikkim-Darjeeling Himalayan tract. There are at least two evidences which narrate the migration of one section of the Sikkim Lepchas to Ilam, Nepal areas from Sikkim in the early days. The first version says “about 10 years previously 1200 able-bodied Lepchas, forming, according to Captain Herbert, two-thirds of the population of Sikkim, had been forced by oppression of the Raja to fly from Darjeeeling and its neighbourhood, and to take refuse to Nepal” (L.S.S.O’Malley, 1907: 22). Another incidence occurred due to the assassination of Lepcha Prime Minister Bolod by the Tibetan King of Sikkim. “The murder of Prime Minister was immediately followed by the flight of some of his relatives to Unthoo, on the border of Nepal. When Bolod was assassinated by the Maharaja Tsugphud Namgyal’s orders, his nephews, the sons of Kotaba Kungha named Dathup and Jerung Denon and Kazi Gorok left Sikkim, taking with them about 800 houses of Lepcha subjects from Childam and Namthang and went towards Ilam and settled down there” (R.K.Sprigg, 2005 : 11-12). The above two incidences amply prove that Ilam is by no means the original homeland of the Lepchas rather they were forced to take refuge there in distance past. If the originality of the Lepchas of Nepal lies in Sikkim, there is no reason to bring the Lepchas of Nepal under Kirata because their predecessors at Sikkim are not the Kiratas.
Results:
Although some authors tried to include Lepchas under Kiratas but T.B. Subba clearly distinguishes Lepchas from Kiratas. “Kirata communities cannot claim to be wholly native to the region. Written history shows that the ancestors of many Kirata people living here have come from Nepal. The only community which is known to have originally inhabited this region is the Lepcha” (Subba 1999:20). Although Subba made his remark for the Lepchas of Darjeeling but the logic can easily be applied to the Lepchas of Sikkim and in broad sense to those in Nepal. Subba’s work on’Politics of Culture’ confines to the three Kirata communities of Nepal eg. Rai, Limbu and Yakkha and excludes the Lepchas which simply singifies that he does not prefer to include Lepchas under the composite word Kirata.
Conclusion:
Some opinion survey conducted in Darjeeling part of Himalayan region among the Kiratas and non-Kiratas reveals mixed response. But most are of the view that for all practical purposes Lepchas are not and should not be included under Kirata. The most common and practical communities under Kirata are the Rai and Limbu. Both Limbu and Rai also call themselves as Kirata while Lepchas vehemently oppose to include themselves as Kirata. Critics pointed out that Chemjong included all Mongoloid groups of Nepal under the umbrella of the term Kirata as “it was better suited his political aspirations towards a Kirata statehood” (Subba, (1999: 31). The information and facts available are insufficient to come to any valid conclusion. Anyway, the above discussion opens new avenues of research and one need to consider the political and social history of the region and the community. In Nepal, the unification of different groups and “ensuing supra-local identities are in part the result of state influences: those of the ancient Hindu kingdoms of the plain, of the Nepalese state and perhaps of the Sikkim monarchy. It seems that it was with respect to outside powers that the region’s populations felt the need to unite - and/or were united, by outside influences - in encompassing ensembles. Denomination is an eminently political act, and all groups are the product of a history” (Schlemmer, Grégoire, 2004:54). But the case is different for the Lepchas of India and their possibilities should be dealt with separately without mixing them to those of the Lepchas of Nepal.
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