Lal Bahadur Basnett and Section 124-(A) of Indian Penal Code

Late Lal Bahadur Basnet was born on 17^th December 1926 at Nazitam, Sang in East Sikkim. Born to Lieutenant (Honorary) Prem Bahadur Basnett and Narbada Devi, Lal Bahadur Basnett is an enigmatic personality of Sikkimese politics. At the age of 4, Late Basnett, along with his parents, left Sikkim for Dehradun (then United Provinces now the Capital of Uttarakhand) and returned to his native land only after 15 years. He got his basic education at Dehradun and went to Ludhiana and admitted to Punjab University for his graduation. After accomplishing his Graduation, in 1945, he went to United Services Pre-Cadet College Belgaum.  He was court-martial from the Army due to his direct and open letter to a High ranking Army Officer. In his letter he stated about “the dissatisfaction prevailing in 2/5 Gurkha Rifles”, which was not engrossed by other high ranking Officers. He was sent for a rigorous three months imprisonment but, later released after spending one and a half months in the jail. After resigning from the Indian Army, he went to Pokhara (Nepal) and served as a school teacher.

He sat for the Sikkim’s first Civil Service Competitive Examinations and qualified the same and was appointed as a Magistrate in 1961. However, within a short period he resigned from the bureaucracy and joined Sikkim National Congress, a political party headed by L.D Kazi and was entrusted with the charge of Joint Secretary. His ideas of democracy and egalitarianism could not stop there.

In 1966, he published series of three articles on the topic of Democracy in Sikkim (Sikkim ma Prajatantra) which ultimately led to the portrayal of Late Basnett as an anti-national. On 10^th September 1966, the Joint Secretary of Sikkim National Congress was arrested on a non-bail able warrant for having committed offences of sedition under section 124A of the Indian Penal Code.[i] According to Basnett:

“The arrest had been occasioned by a series of three articles entitled “Democracy in Sikkim”, published in NOW, a Calcutta Weekly, and a letter written to the Editor, “Hindustan Standard” a Calcutta Daily, on the sensitive subject of Sikkim’s National Anthem”[ii].

           According to the reports of Kanchenjunga:

“It has come to know that Mr. Basnett had in certain journals and newspaper in Calcutta written articles which have been said to be against the interest of Sikkim. He was arrested under Indian Penal Code Section 124A on the charges of Rajdroha”[iii].

It appears that the accused and the General Secretary of Sikkim National Congress had written nothing sensational against the National Anthem of the Kingdom. He had simply tried to draw the attention of the Indian intelligentsia regarding the existing political situation of the Kingdom. An extract of his article is reproduced here:

“Now, the ruling house- the Sikkim Durbar- had no intentions to part with its powers and prerogatives which a democratic government would necessarily entail. It restored to the time honoured political weapon of divide and rule....The Sikkim Durbar assiduously applied itself to sowing the seeds of discord among the three communities by playing up the probability of the tyranny of the majority over the minority communities”[iv].

In another issue, he continued to criticize the Sikkim Durbar for waiting for an opportunity to impose absolutism in the Kingdom. Mr. Basnett wrote:

“The Sikkim Durbar has almost reached the point where its absolute rule has become a glaring fact....So, with absolutism in the saddle, Sikkim continues on the dizzy path of eventual chaos”[v].

The only matter that the Durbar had to criticize the writings mentioned above was about the existence of absolutism in the Kingdom, which could be refuted in a usual manner by placing the example of the Executive Council of 1958. However, the arrest of Mr. Basnett gives a clear sketch that how  Sikkim Durbar was working on the “democratization” of the country where a single word against the palace was considered as an act of insubordination.

The lone News based journal Kanchenjunga published the event in the news story with the title ‘National Congress Secretary Arrested’ that too was in an equidistant manner between the democratic and autocratic juxtaposition. It writes

“....it would be enough to say that in the history of Sikkim, this is the first case relating to Section 124(A) or treason”[vi].

After spending 48 hours in the police custody, Mr. Basnett was taken before the Chief Magistrate on 12^th September 1966, and he was released on bail of Rs 100,000.[vii] On 10^th April 1967, after the results of Third General Elections Mr. Basnett was acquitted from the charge of treason.

Due to his deviating political views with L.D Kazi he resigned from the Sikkim National Congress and founded Sikkim Janata Party. Though, the party had never been active in the political sphere of Sikkim but, the demands made by Late Basnett and his party cannot be disregarded. After his victory in the election of 1979, he was elected as the Deputy Speaker of Sikkim Legislative Assembly.

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[i] Basnett, Lal Bahadur,  (1974) Sikkim A short political history, p 129
[ii] ibid
[iii] Kanchenjunga Vol.6, No.2-3-4, 15^th September 1966 pp36, 48/49
[iv] Basnett, Lal Bahadur, ‘Democracy in Sikkim’(Part I) Now, 29^th April 1966, Calcutta,p10
[v] Basnett, Lal Bahadur, ‘Democracy in Sikkim’(Part I) Now, 20^th May 1966, Calcutta,p9
[vi] Kanchenjunga Vol.6, No.2-3-4, 15^th September 1966 pp36, 48/49
[vii] Basnett (1974) op cit p130

The political void of early 60’s and letter of Late Kazini Eliza Maria to Late Brihaspati Parsai

The early 60’s of the last century can be considered as the concluding segment of the tug of war that was prevalent between the political parties of Sikkim and the Sikkim Durbar. It can be articulated that, the period had accurately witnessed “King can do no wrong” as far as the Sikkimese administration was concerned. The Executive Councillors had served for seven years without any break. However, as per the provision, there had to be an election in 1962; but, was postponed for an indefinite period due to the “Chinese encroachments”. From the study it appears that, there was no political party except the Sikkim National Congress of Kazi Lhendup Dorjee which repeatedly clamoured for the political reforms. The political situation of the erstwhile Himalayan Kingdom was thence standing on the edge which is evident from the reports of Kanchenjunga. The monthly Nepali news based journal states:

“…The Chogyal had in accordance to the advice rendered by different political parties, said that political reforms will be carried out or else like 1958’s law of election will be conducted....while looking at the demands of the political parties, all the parties are unanimous in one matter of election which was to be conducted in 1961 and was not be postponed further.....but, when it comes to the formation of the Council, rules regulating election, administration etc., the parties are not unanimous. If the ruler and the different parties do not listen to each other this critical situation will definitely harm the multi-faceted progress of the country” [i]

Though, Kanchenjunga [ii] blamed Sikkim National Congress along with other political parties for maintaining silence against the introduction of reservation on the basis of caste and race, it appears that, the Sikkim National Congress had made some clatters. But, as usual their opposition went unheard as the other two parties namely Sikkim National Party and Sikkim State Congress remained hushed and muted and were busy in proving them as  good and obedient parties to the Durbar.

The photograph attached with this post is a letter from Kazini Eliza Maria of Chakhung to late Mr. Brihaspati Parsai of Namli village East Sikkim. The latter was one of the founding members of Sikkim State Congress founded in December 1947 with a purpose of liquidating feudalism from the very root of Sikkim. It is evident from the letter that late Brihaspati Parsai had invited the Kazi couple for the marriage of their son to his residence at Namli village. However, the Kazini was unable to make her presence with her husband due to ‘ridiculous attitude of Sikkim Durbar’. It is interesting to note that the letter was dispatched from Chakhung House Kalimpong; the unofficial headquarter of Sikkim National Congress. It indicates that the entry of the Kazi couple to Sikkim was banned at that juncture for some unknown reasons and she is hopeful to meet her relations in Sikkim after the riddance of “nonsense”.  

I am quite sure that the Kazi couple was not allowed in getting into Sikkim after the publication of Bulletin No.2 of 26^th January 1972 through which the Sikkim National Congress had a mocking criticism against the Chogyal and the Sikkimese administration. A line published in Bulletin No.2 of the Sikkim National Congress says:

“It should always be borne in mind that there can be no King without people, but conversely there are many countries today which have people without Kings”.[iii]

 

Document acquired from Mr. N.B. Parsai of Namin village East Sikkim

The line quoted above from Bulletin No. 2 was more than adequate to get exiled in a monarchical set up. However, it materializes that the earlier banishment, indicated in this letter was certainly for raising the voices of the majority, where the Kazi probably was reluctant to accept the Durbar diversion of “divide and rule”. Probably he could sniff the tang of prejudice in the approaches of the palace and remained unbending with his democratic ethos and in all probabilities his democratic values were responsible for ‘ridiculous attitude of Sikkim Durbar’.

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[i] Kanchenjunga, Vol.6 No.26 15^th November 1965 Editorial page of the Journal

[ii] Kanchenjunga  Vol.6, No.9 15^th January 1966 pp120-121

[iii] Kazi, L.D. ‘Sikkim at the Crossroads’, (A Party Bulletin) Published by Sikkim National Congress, Bulletin No.2/1972, 26^th January 1972, Gangtok p2

Assessment of Maharaja Sidkeong Tulku (February 1914 - December 1914) as a Radical Ruler

On 29^th April 1914, Prince Sidkeong Tulku succeeded his father Thotub Namgyal as the 10^th ruler of Sikkim. He had the benefit of sound modern education. He was an undergraduate at Pembroke College, in Oxford. Alexandra David Neel, who met Sidkeong Namgyal during her research, writes that the King would speak English more fluently than Tibetan and  could also speak a fluent Hindi and a bit of Chinese. During his stay in Oxford, he had been exposed to the revolutionary ideas of the West. With the Political Officer J.C. White, he travelled around in India as well as in the neighbouring countries.

His Highness the Xth Maharaja of Sikkim Sidkeong Tulku
Pic: Tempa Trans Himalayan Arts

After his homecoming from Oxford in 1908, Sidkeong had been assigned with the charges of Forest, Monasteries, and Schools. Even before assuming the power of a de facto ruler Sidkeong was at the helm of affairs that is evident from his important deals he made in 1913 AD as a Maharajkumar. The first important dealing was abolition of imprisonment as a penalty for non payment of debts and another was the record in the Council Proceedings on the ban of settlement of plain-men. Immediately after his accession, Sidkeong made negotiations with Messrs Burn and Company, Calcutta for concession to cut and sell timber, for manufacture of bamboo pulp, for hydro electric project and wire ropeways and that was satisfactorily concluded on 30^th April 1913. It was due to his affectionate relationship with the British, even the Tibetan elites like Panchen Lama requested Sidkeong to inform the British for the arrangement of a meeting at Delhi. This exhibits him as a brilliant diplomat apart from an excellent and placid ruler who eliminated all the prior policies adopted by his predecessors and established good relations with the British India. It appears that, during his reign, the Tibetan Government had donated some tracts of land to Sikkim. Therefore, Sidkeong at this point can be regarded as an intermediary between Tibet and British.

Enlightened with the Western Education, Sidkeong Tulku attempted to bring the monasteries towards their social obligation. However, the monks were hesitant to convert his ideas into practice. This was a revolutionary sacrilege coming from the ruler who was supposed to preserve their interests. Taking a budge ahead, Sidkeong had raised his voice of opposition, against the privileges enjoyed by the feudal aristocracy who had an imperative role in decision making in the earlier period. The writings of Ms. Neel provide a testimonial that even the condition of the Clergies, who too happened to be the peasants, were not economically prosperous. She writes:

“The peasant clergies of these forests are generally poor and ill fed, and it is difficult for them to suppress a thrill of delight when death of a rich villager promises them several days’ feast”.

The pathetic condition of the peasants forced them to send several complaints to the Durbar regarding the method of assessment of taxes by their respective landlords. Similarly, there were also other cases of migration of the peasants to Bhutan and Darjeeling due to the lopsided and oppressive taxation system. The hidden transcripts of the Sikkimese peasantry now thus started to come out in the form of petition and prayers to the Maharaja against the injustice they were subjected to at the hands of their landlords. In order to curb the selfish interests of the landlords, Sidkeong Tulku abolished the discriminatory taxation rates among the Bhutia-Lepcha and Nepali peasants and reverted to the old system of Koot or Kut. Possibly, taking the matters of harassment and exploitation into consideration, Sidkeong Tulku proposed to liquidate landlordism that was indeed a matter of relief to the subjugated peasants of Sikkim. On the contrary, by his reformist zeal, he not only had exasperated the feudal landlords, but also Claude White’s successor in the Political Office, Charles Bell.

In a very short period of hardly ten months, Sidkeong did some remarkable tasks, for the development of Sikkim. His reign witnessed opening of several schools for the propagation of western education. There were two secondary schools at Gangtok, 25 primary and village schools, 16 missionary schools and 6 schools at the landlords’ estates. Likewise, few other schools were opening in the remote villages. Auxiliary, he made certain amendments in the prevailing laws and encouraged his subjects for plantation of trees in waste lands. Reserved forests were categorized into two ranges namely Eastern and Western and they were kept in charge of the Foresters. It is noteworthy to mention here that, these forests were to be managed by the landlords as Forest Officers of their respective Elakhas. Strict rules and laws were adopted to abolish corruption from the forest resources and if a Forest Officer failed to execute his responsibilities accordingly were dealt with a heavier hand. 13 Landlords were fined by the Durbar due to their negligence and casualness towards their duties that include the Bermiok Kazi who was occupying a higher position in the State Council. The evidence is ample enough to argue that Sidkeong Tulku was an austere, a devoted, and a peasant adoring Maharaja who was keen to eliminate corruption from every level of administration including monastery. He also encouraged his subjects to live a clean and hygienic life and established a hospital and a dispensary at Gangtok. However, his zeal and enthusiasm to provide a healthy administration in Sikkim did not last long. His heterodoxy and revolutionary ideas became a major cause of his death. In December 1914, Sidkeong was taken ill. It is believed that the King died due to a heart failure caused by jaundice due to a severe chill. However, it is also said that, a British physician from Bengal made a heavy transfusion of brandy, put him under a number of blankets, and burnt charcoal near his bed. Thus, Sidkeong died due to suffocationin suspicious circumstances at a very early stage. 

References:

Administration Report of the Sikkim State for 1913-14

Administration Report of the Sikkim State for 1914-15

Unnamed Document, Year 1914, Palace Document, Namgyal Institute of Tibetology, Deorali, Gangtok.

 Letter to Sidkeong Tulku from Panchen Lama dated 1909-1913, Palace Document, Namgyal Institute of Tibetology, Deorali, Gangtok.

Letter from Sidkeong Tulku to the Tibetan Government, Palace Document, Namgyal Institute of Tibetology, Deorali, Gangtok

 Basnett, Lal Bahadur, (1974) Sikkim- A short Political History, S. Chand & Co. (Pvt.) Ltd. New Delhi

Neel, Alexandra David (1931) With Mystics and Magicians in Tibet, Penguin Books, London 

 Kotturan, George, (1983), The Himalayan Gateway- History and Culture of Sikkim, Sterling Publishers Pvt. Ltd. New Delhi,

 Sikkim- A Concise Chronicle 

Dzumsa:- An Inimitable organism of Lachung

Lachung village during Summer Pic:http://www.holidayiq.com

Lachung, situated in the northern district of Sikkim is a beautiful village, secluded from the chaotic city lifestyles has its own exclusivity. Lachung is at an elevation of about 9,600 ft or 3,000 m and at the confluence of the Lachen River and Lachung Rivers, tributaries of the River Teesta. The word Lachung means "small pass". There was a period when this place was not opened to the tourists due to its traditional and customary importance. But, in the recent period, Lachung has been made available to them to explore the culture and custom of the indigenous. It will not be wrong to argue that, Lachung, the place of mystic mountains is a de-facto Shangri-La. Before the annexation of Tibet in 1950, Lachung was a trading post between Sikkim and Tibet, after which it was closed down. Lachung has been described as the "most picturesque village of Sikkim" by British explorer Joseph Dalton Hooker  in his famous work, The Himalayan Journal. 

Lachung Pipon with his Horse Pic:Dr. Alice S. Kandell 1971 May

Lachung Pipon with Children Pic:Dr. Alice S Kandell 1971 May

Approximating its exquisiteness, the village has atypical hamlet institution known as Dzumsa. Dzumsa is a traditional administrative body of the villages of Lachen and Lachung  in North Sikkim. It is a self-government system where a headman, known as the 'Pipon', is elected and the community where all the disputes are settled in a democratic manner. The system of governance is traditional and follows the tribal social organizational position which is entirely different, unique and to some extent more democratic than the Panchayati Raj institution prevalent in other districts of Sikkim. The traditional village level organisation consists of the elders of every household of the village including women and Lamas. It resembles some features of the village governance prevalent in the Vedic Age known as Sabha and Samiti. Two persons are elected from amongst the members of the Dzumsa as the Pipons. They are assisted in their daily affairs by the Lamas known as Chutimpas. The Pipons have wide powers and functions in accordance with the customary laws. The Dzumsa conferred verdict for all the cases including major ones in the villages of Lachen and Lachung. It is important to mention here that, the term of the office of Dzumsa is fixed for one year and after accomplishing its term the office has to be dissolved and a fresh election is to be conducted for the smoother functioning of the village institution.

GYEL-PE-LETSEN-CHOBGYAL:

Gyel Pe Letsen Chobgyal is a Committee comprised of eighteen senior members of Lachung Valley including five monastery representatives.  The committee takes charges after the completion of the term of the elected Pipons. They remained active and execute most of the duties, earlier executed by the elected Pipons until the new Pipon is elected. This system of self-governance was established during the first half of the 19th century in order to provide structure and solidity for societies and their activities. Even after the merger of Sikkim with India the traditional system of Dzumsa is still prevalent in North Sikkim.

Nga Dak Monastery once a Palace of Pende Ongmoo

Nga-Dak Monastery at Namchi

Nga Dak Monastery is situated 2 Kms above Namchi that offers substantiation about the early Namgyals in a most voluminous manner. It was primarily constructed as a palace for the most disastrous Princess of Sikkim Pende Ongmo (Pendi Wangmoo) by King Chagdor Namgyal (Tensung Namgyal?) in or around 1700 AD. This edifice has tolerated two major jolts in the recent years and amidst nudges, the structure is yet standing and updating the times of yore of the early Sikkim in general and the Namgyals in particular. Nga Dak is a Tibetan word that corresponds to “promise”. Apart from abhorrence, the monastery also symbolises a struggle for supremacy between Princess Pende Ongmoo and Chagdor Namgyal that took place in the 2^nd decade of the 18^th century. 

King Chagdor Namgyal succeeded his father Tensung Namgyal at the age of 14 in 1700 AD. Soon after his succession, trouble arose between him and his half sister Pendi Ongmoo, who claimed that she was entitled to the throne. Pendi Ongmoo, whose mother was a Bhutanese, approached her maternal relatives for help and invited Bhutanese force to attack Sikkim to evict her brother. As a sequel to this, the Bhutanese attacked Rhabdentse, the then Capital of Sikkim and the areas adjoining to the Capital remained under Bhutanese for more than seven years. The young King was rescued by Yugthing Teshi, a loyal Councillor who took him to Lhasa via Elam and Walong in Nepal. The King remained in Tibet for eight years leaving everything rampant in his Kingdom.

Room where Pende Ongmoo was executed 

Chagdor returned to Sikkim accompanied by a Tibetan named Jigmed Pao and began to consolidate his position in Sikkim by driving out the Bhutanese elements from Sikkimese territories. Under the guidance of Lama Jigmed Pao, Chagdor accomplished the construction of Pemiongchi monastery, one of the oldest and most famous monasteries in Sikkim. The monastery consisted of 108 monks including the Raja himself who was an ardent Buddhist. The most significant works of Chagdor Namgyal include Changa-Yig, a book on monastic discipline, Rong-Chham, a religious dance in the honour of the Takpoo or war like demons and he is also credited of the designing of Lepcha alphabets.

An old wooden printing system preserved at Nga Dag 

Pendi Ongmoo, the King’s half sister however, was not solaced and the anomaly between them continued and culminated into a crisis. She conspired with a Tibetan physician to kill the King and to secure her position on the Sikkimese throne. During a visit to Ralong hot spring in 1717, Pende Ongmoo insisted the physician to open the main artery of the King which eventually caused the death of Chagdor Namgyal. After the death of the King, a force was sent to Namchi to execute the princess. The doctor was granted a fierce death by the Sikkimese ministers. Likewise Pende Ongmoo was put to death with a silk scarf inside a room of the Nga Dak palace.The place is also known as Pende Lhaptse and it needs a serious attention of the concerned officials for its preservation. 

Democracy Through Traditional Practices- Study on Pang Lhabsol

Ugen Bhutia

Deepmoni Gogoi

INTRODUCTION-

From times immemorial, perhaps after the birth of so called “Gods and religion” human civilization has fought and is still fighting with each other to show their faith towards their God and religion. This included escalation of one’s faith and domination and exploitation of others. However, adoption of democracy in most of the countries gave birth to the hope of peaceful settlements of conflicting issues. India has adapted and turned out to be the largest democracy in spite of its multidimensional ethnic diversity for building peace in its diverse socio-cultural structure. But, the reality remains different. Today, despite of many policies and programs, thousands of intellectual debates, India suffers from ethnic conflicts and cultural imbalance. This is  mainly due to lack of awareness of the grass root level problems and lack of proper plans for integration and deprivation of participation of different cultures together, which could have improved the status of democracy in the nation.

Statue of Unity: Lepcha King Thi kong Tek and Khey Bumsa

Among the North-Eastern states of the country, Sikkim in particular, can be a model for integrated democratic principle, cultural peace and assimilative attitude through its unique cultural practices. Sikkim through its cultural practices proves that the ideology of democracy should not be learnt from theories and academic writings alone. Rather motto of democracy “of the people, by the people, for the people” is inherent in our own rich heritage and age-old cultural traditions

 Among all the festivals celebrated in Sikkim Pang Lhabsol is a festival observed by the various indigenous communities of the state. It has been traditionally an event which depicts the loving nature of all the people who take part in it and thereby helps in the harmonious development of the state.

Similar to the other parts of the country, Sikkim too is a culturally diverse state. Bhutias, Lepchas and Nepalese are it indigenous communities who are different from each other on every aspects of their life like language, food habits, clothing etc. But despite these differences all the three communities come together to celebrate the festival which is originally a Buddhist festival. As Lepchas and Bhutias belong to the Buddhist community, the participation of Nepalese in the event highlights the growing consciousness about being the Sikkimese and has turned this festival into state festival. It is the most unique festival celebrated in Sikkim, it is held on the 15th day of the seventh month according to lunar calendar that usually falls on the end of August or the month of September.

Once independent and ruled by a Bhutia King, Sikkim today is 22^nd state of Indian Union. With the total area of 2,818 square miles or 7,096 square kilometres, it shares its boundaries with Nepal on the west and Bhutan in the East and China in the North.

Lepchas are considered to be the original inhabitants of Sikkim. On the other hand Bhutias migrated to Sikkim much before 16^th century from Tibet followed by Nepalese from Nepal. After the merger with India in 1975, Sikkim became the 22^nd state of Indian Union and democracy flowed into the region.

 Background of Pang Lhabsol

The history of Pang Lhabsol goes back to 13^th century when a prince of Kham Minyak House (China occupied Tibet), while on pilgrimage in Tibet, performed a miraculous feat of raising the main pillar of Sakya Monastery single handed which work otherwise was possible to be executed by one hundred thousand people. He was, therefore, given the title of Khye-Bum-Sa meaning ‘the strength of one lakh men’ by Sakya Lama and was also offered Jomo Guru, daughter of Sakya Lama for marriage, which Khye-Bum-Sa accepted. Soon newlywed couple settled at Phari in Chumbi Valley (now part of China occupied Tibet).  As the couple had no child, they consulted the religious authorities for their blessings for child so as to maintain the continuity of their hierarchy. After deep consultation, the religious authorities were able to see the prophecy that the lepcha seer in the land lying southwards would be able to give the boon of children. Pursuing this prophesy, khye Bumsa proceeded southwards of Tibet and passing through Yakla reached the present Lingchom area by sheer fulfilment of supernatural events. There Khye Bhumsa met a hoary headed couple engaged in cultivation and he enquired about the Lepcha seer of them. The couple lead the strangers towards a small hut like cave Phyak- Tse below Phiongong at present Rong-pa, they saw the hoary headed man wearing his native apparel and sitting on a raised throne. He was Thekong Tek, Lepcha Chief of Sikkim.

After Khye Bumsa stated the purpose of his visit, Lepcha chief blessed him a son. Soon after their return, couple had a son and they again visited Lepcha Chief to express their thanks. It was then that the Thekong Tek insisted for oath of Blood Brotherhood between him and Khye Bumsa.

On a raw hide of animal sat Thekong Tek and Khye Bumsa with the intestine of the animal tied around them and blood splattered all around. The swearing of the oath of Blood Brotherhood took place under the witness of Khanchendzonga. To perpetuate the treaty and its objective of unity, peace and harmony amongst the future generation of the land, a symbolic stone was erected as per tradition with blood splattered over it. The place where the oath was taken is presently known as ‘kabi Longtsok’ in North Sikkim. ‘Kabi’ meaning our blood, ‘long’ meaning stone and ‘Tsok’ meaning erect in Lepcha. Altogether meaning ‘the erect stone with our blood which is an oath sworn’.

  It is this oath or the treaty of blood brotherhood that today is celebrated as Pang Lhabsol meaning “worship of the guardian deities” in Sikkim. It has been celebrated from the time of Chogyal (king) Chakdor Namgyal (early 17^th century), in commemoration of this treaty.

This inherited ritual is performed by invoking the deities and paying tribute to them. Holy Khanchendzonga which is still believed to be the protector of the land is one of them. In earlier occasion Lepcha Boongthing (priest) who were believed to be empowered with transcendental powers and good enchanter, were assigned to perform these rituals. Performance of this ritual indicates that the promise of ancestors has been maintained by their progeny.

Pang Lhabsol and Democracy-

Sikkim does not appear to have a long history of conflicts among different communities. Though there are some evidence of cultural exchange and inter-community marriage among the members of the three major communities in the past. During Chogyal (king) era, Pang Lhabsol was celebrated as the brotherhood treaty between the two communities i.e. Lepcha and Bhutia.the recent involvement of the Nepalis in the festival has escalated the communal harmony. The equal participation of all the major communities in the state highlights their inherent interest for the festival.The festival though originally observed by the Lepchas and the Bhutias , but  in course of time the Nepalese also started observing this festival.like the other communities the Nepalese too observersed each and every ritual sincerely.  Being so engrossed in this festival we find the Nepalese assimilating with the other communities.

the President of the Pang-Lhabsol organizing Committee Mr T.Lachungpa on the occasion of erecting the Statue of Unity in 1996, stated in a press meet  that “the people from all communities got together for the celebration and Pang Lhabsol’s real significance was understood by all”. He further added that “the significance of the occasion is that the Sikkimese has never come together in such numbers and with so much enthusiasm to celebrate a festival unique to Sikkim. I’m not saying that we should not participate in other functions and programmes, in fact, we should do so with equal enthusiasm, but we should also ensure that this particular occasion is celebrated in a bigger and grander fashion in the years to come. There is no platform other than this when all Sikkimese can come together as a single unit and celebrate their unity” the words of such a noble person who gave his heart out for the commencement of the inauguration of the ‘statue of unity’ still remains true. Even after 16 years, Pang Lhabsol is the only festival which reminds people to be united, irrespective to their religion, caste or community and integrates them at one place to celebrate a single festival.

Pic: panoramio.com

It will be erroneous to say that there is completely no conflict between these communities in the state. After merging with Indian Union in 1975, cultural-ethnical politics has emerged and has been sustained and proliferated. The merger with India brought democracy in the region followed by the growth in caste and community consciousness among different groups and sub-groups which has led to mushrooming of several caste/community organizations with claims and demands of their own. The Lepcha organizations like Rangjyong Mutanchi RongOng Shejum (Sikkim lepcha Youth Association) for example demands for fifty percent reservation in the State Assembly, education and public employment, legal protection of their land, separate delimitation etc. Bhutia organizations like Survival Sikkimese and Sikkim Bhutia Lepcha Apex Committee emphasize for restoration of rights and privileges of community which they had been enjoying earlier. On the other hand, the Nepali organization like Gorkha Apex Committee has demanded for equal treatment at par with the Lepchas and Bhutia, and extension of “creamy layer” concept to exclude members of royal families and Kazis from the Tribal list. However, the situation is not out of control and none of these associations has till date shown any sign of disturbing the peace of the state. And many people in Sikkim believe that the reason for being  peaceful and harmonious state is due to observing festivals like Pang Lhabsol which sustains the light of brotherhood, peace and harmony in the minds and hearts of the Sikkimese. And they are seen to acquire  moral virtues like tolerance, patience and brotherhood. Inspite of the plurality of the Sikkimese community the innocence and purity of Sikkimese people helps them to integrate and live harmoniously.

Conclusion:

One of the main objectives of democracy is the development of a participatory way of life dedicated to the liberation of the potentialities of its members and requires processes by which different cultures and groups within a given culture, and individuals divided by innumerable other differences can co-operate to solve problems. Pang lhabsol is a festival which ensures participation equally by the members of the society belonging to various ethnic communities in Sikkim. This festival acts as a thread that binds the people of Sikkim with a single identity of a nation.

 References

-          1996- Souvenir- Inauguration of Statue of Unity.

-          1998- Souvenir- Celebration of Pang Lhabsol as day of brotherhood.

-          1996- Sikkim Observer-National Hill Weekly.

-           2011- Sikkim-Ethnicity And Political Dynamics

-          Democracy as Culture-Deweyan Pragmatism in a globalising world-

Edited by Sor-Hoon Tan & John Whalen-Bridge, Published-2008                                                                                                   

This paper was presented at a National Seminar on "Democracy and Diversity in North-East India" at Guwahati university by Ugen Bhutia and Deepmoni Gogoi (Sikkim University).

Trilochan Pokhrel- The forgotten Gandhian of Sikkim

For the first time when I heard his name I was in III Standard. It was in a Nepali book called Kathamala there was a collected story about Gandhi Pokhrel. My toddler mind did not know who this person was and what was his contribution for Indian independence? As an average student I might have mugged up his name many times to write a proper answer about him during our annual assessment. I still can remember the sentence written in the book “Purba Sikkim Tareythang ka Gandhi Pokhrel....” (Gandhi Pokhrel from Tareythang East Sikkim). This was the only knowledge we have gained about the great Gandhian Soul of Sikkim Late Shree Trilochan Pokhrel a.k.a Gandhi Pokhrel or Bande Pokhrel.

Late Trilochan Pokhrel- The Forgotten Gandhian of Sikkim

Late Gandhi Pokhrel was born at Tareythang Busty in Eastern Sikkim possibly in the last decade of 19^th Century (We do not have any evidence to assert his year of birth). During his youth he was greatly influenced by the movements of Mahatma Gandhi which were based on the fundamental principles of non violence. We do not have much information about his involvements in the earlier movements of Mahatma Gandhi like Non Co-operation Movement and Civil Disobedience Movement. But, we can firmly claim his involvement in the famous Bharat Chhodo Aandolan (Quit India Movement) of 1942 from his contemporaries. His contemporaries inform us about his stay with Gandhiji at Sabarmati Ashram in Gujarat and Sarvodaya Ashram in Bihar. During his stay with Gandhiji he used to spin the Charkha, rendered his service for the Ashrams and assisted the Mahatma in his daily affairs. Late Trilochan Pokhrel had an immense faith in the teachings of simple life by Mahatma Gandhi which is manifested on the picture posted with this post. His contemporaries inform us that he used to visit his native village very infrequently in the costumes of the naked fakir Gandhi. Akin to Gandhiji he too wear a piece of cotton Dhoti, with a pair of Khadau (an Indian slipper made up of wood). Hence, they began to call him Gandhi Pokhrel. Further, few legends are still alive in the village of Tareythang about late Trilochan Pokhrel. It is said that he used to say Bande Mataram while greeting his elders at the village. Therefore, they began to refer him as Bande Pokhrel. Still there is a piece of land at the said village which once belong to this Gandhian known as Pokhrel Bari (Land of Pokhrel). But, he never used to stay at his home for a long time. Few elders of this village claim about their meeting with this Gandhian soul of Sikkim. In one of the stories I have heard about his involvement in propagating the concept of Swadeshi of Mahatma Gandhi among the Sikkimese peasantry. During his leisure he used to go to Rongli Bazar and sit there a side with his charkha (spinning wheel) to make cotton threads. Somebody told us that during Pandit Jawaharlal Nehru’s visit to Sikkim in 1957 he had come to his native place and used to talk about the enigmatic Indian Prime Minister in a voluminous manner. Perhaps this was his last visit to his native land and possibly he is the lone Sikkimese to take part in the Indian Struggle for independence.

Mr. Tara Prasad Bhattarai of Tareythang Pic: Binod Bhattarai

While inquiring about his descendants we were told that all his family members were migrated to Assam long time back. Hence, we could not gather much information about his other part of life. The only person from whom we can secure good information about late Pokhrel is Mr. Tara Prasad Bhattarai of Kapurpatey village. This retired teacher has still preserved few sources related to him. He has maintained one of his photographs and an envelop which he received 43 years ago from Bihar. The said envelop was posted from Purnia in Bihar which contains the death confirmation of this Sikkimese Gandhian which read thus “Expired on 27-1-69 at Prakritik Chikitsalaya, Ranipatra, P.O Ranipatra District Purunia Bihar at 9 AM”.

I am greatly thankful to Mr. Binod Bhattarai Research Scholar in Sociology Pondicherry University for sharing this photograph and additional information about this Gandhian Sikkimese. Further information about Late Trilochan Pokhrel the Sikkimese Gandhian soul shall be updated in the blog. 

Old Photographs from Sikkim, Darjeeling and Tibet

Bhutias of Darjeeling in 1860's Pic Courtesy Old Indian Photos

Gangtok Residency Pic: Charles Alfred Bell

Chumbi Valley Utensils Pic: C.A Bell

Nepalese in Lhasa Pic: C.A Bell

C A Bell with the Tibetans in Lhasa 

Sky Burial in Tibet Pic: C A Bell

Namchi Bazar in the 70's

Last Sikkimese Queen Hope Cooke with her son Prince Palden

Mr. N.B Bhandari the Second Chief Minister of Sikkim in the 70's

Mr. N B Bhandari  in the 80's

Note: The pictures posted above are collected from various websites and social networking sites.