Tax Reciepts of Independent Sikkim


The tax reciept which I have procured from the family of Lt. Shri Kul Bahadur Rai of Namchi was issued to him by the Mandal of his Village. The reciept was issued to him in 1958 which shows that he had paid Rupees 12 as land revenue or Khazana to the Royal Government of Sikkim. However, the receipt indicates the address to be the West Sub- Division, which eventually is Namchi of the South district in today's scenario.









The attached receipt refers to the 1930's as it shows the payment of Rs. 6/- done by Lt. Shri Keshar Singh Rai of Namchi Sikkim as Dhuri Khazana (House Tax) to the Mandal of Namchi, Lt. Chandra Man Rai on 15/09/1930.
 
 
 
 
 
 
 
 
Reviewed and posted on 30/4/2010

Member Party- The First Political Party of Sikkim

In the history of every country, the voice of revolt is heard when the level of suppression goes to its height. In Sikkim also, the level of suppression had reached its highest point due to the repressive policies of the Kazis, Thekadars, Mandals etc. People became restless when their existence was unduly fortified because of the undemocratic treatment of the commoners by the state mechanism. So, the voice of downtrodden mass began to be heard. The masses rose against the suppression of the Kazis without caring about their lives and property. The youths of Namthang, South Sikkim propelled  an underground movement against feudalism. They founded the first ever political party of Sikkim known as the Member Party in 1940. The party was founded under the leadership of Dahal brothers of Namthang namely Khadananda Dahal and Dharanidhar Dahal. The other important members of the party were Maha Singh Limbu, the Sapkota brothers namely Jai Narayan Sapkota and Trilochan Sapkota, Jerman Lepcha (Father of ex Deputy Speaker of Sikkim Assembly Mr. Ram Lepcha). They had a good relation with the leaders of Gorkha League of Kalimpong like Damber Singh Gurung, Randhir Subba and others. The main objective of the Member Party was to unleash Sikkim from the exploitation of Kazi contractors and the evil socio-economic practices of the then feudal political system. The leaders of the party were determined to end the feudal practices in Sikkim by any means and they even made a mindset to adopt  violent measures also if needed. It was on a Thursday in Chaitra month according to the Nepali calander ,  i.e. April 1945 (date unknown), the three leaders of the Member Party delivered their speech at Namthang Haat . This was probably the first political speech given by the first Sikkimese political leaders. They made a clarion call to the mass to rise and march ahead in the search of justice and freedom. The summary of the speech is as under:-

“Now the time has changed. We are no more to tolerate the atrocities of the Kazi-Zamindars. We all must arise and should join our hands to throw out the Kazis. This time none of the ryots will carry the loads of paddy of Baburam Kasaju (the Zamindar) with out any wage. This is a warning to all the peasants of Namthang. If anyone dares to do that; their houses will be burnt down. Apart from this, we are no more carrying the Kalo Bhari, Jharlangi…………. If they want our lives, we are ready to sacrifice these for the sake of you all. But, we will never abide by  their orders……..
                                    "Down with Kazi Zamindars, Long Live People’s Power!!”

The three leaders who had addressed the Namthang Haat were Khadananda Dahal, his brother Dharnidhar Dahal and Jerman Lepcha. When they were speaking on the megaphone, the listeners got shivered with overwhelming sentiments . The Zamindar Baburam Kasaju sent his police to arrest the leaders. Somehow, they managed to escape and  got underground. The incident geared up the motifs of the leaders and became more active . The members of the Member Party looted the paddy and other crops of the Zamindar and distributed the same to the poor farmers. Thus, the villagers arose from their slumber and began blowing the shell of a change, a massive change . Nightly meetings were held to find out the ways and means to do away with the suppression heralding a new era in the political history of the Kingdom.

The course of speeches at Namthang Bazaar continued and gained momentum. As a Councilor, Baburam Kasaju had to go to Gangtok and during his absence, the young leaders of the Member Party organized meetings every Thursday at the Haat. Earlier, the peasants were scared to attend the speeches but, later they started to attend them fearlessly. The speeches of the leaders were not only against the Zamindar Baburam but, they were firm in their motives to dismantle the whole system from the soil of Sikkim. When the activities of the Member Party reached to its highest , one of its active members Maha Singh Limbu was arrested and was tortured in the most inhuman manner and was banished from Sikkim.

The members of the Member Party actively participated in the movement for the abolition of Kazi- Zamindari system on 1st May 1949. The movement remained successful in eliminating the cruel and notorious Zamindari system from Sikkim. Due to their political differences, the Member Party greatly opposed ‘Popular Ministry’ founded by the State Congress. They had a clash with the State Congress on 13th May, 1949.  Dharnidhar Dahal and many other supporters of the Member Party were injured. As every development were going against their principles, the founder leader of the Member Party, Khadananda Dahal sold all his landed property and got settled in Jhapa district of Nepal in 1957.

Thus, the political consciousness of the people of Sikkim developed in the remote pockets of the kingdom which was mostly focussed on the unjust, unhealthy and undemocratic policies of the Zamindars. It is to be noted here that, the early revolutionaries of the Member Party did not criticize the Maharaja, nor they criticized his policies. They clamoured against feudalism and were firm in their principles in securing democracy. With the foundation of Member Party in the early 40’s of the 20th century, we can say that, in spite of theocratic and feudal political structure, certain aspects of secular and liberal democracy were in the rising stage in the horizon of Sikkimese politics.

pictures from Sikkim



Solar Eclipse in Sikkim on 15th of January 2010
















Mt. Kanchendzonga from Kabi North Sikkim







Kabi Lungtshok where the treaty of blood brotherhood was signed.






Shree Panch Maharajadhiraj Palden Thondup Namgyal and Maharani Hope Namgyal.

Lepcha Wish building stone at Kabi North Sikkim

SIKKIM: Fairy Tale's End

Monday, May. 05, 1975
http://www.time.com/time/magazine/article/0,9171,913029,00.html?iid=digg_share
Ten years ago, when Prince Palden Thondup Namygal was crowned Chogyal (King) of Sikkim, his young wife, Sarah Lawrence Graduate Hope Cooke, became "Queen of the Happy Valley" and "Consort of Deities." Together they pledged to make the tiny storybook kingdom "a paradise on earth." They also hoped to make Sikkim, an Indian protectorate since 1950, more economically and politically independent. That was a fairy tale not to be. Last week India's Parliament voted to make Sikkim India's 22nd state. It was the last act of a sequence that saw Sikkim's 300-year-old monarchy abolished, and the once internationally glamorous King and Queen of Sikkim become Mr. and Mrs. Namygal, citizens of India.
The process of annexation actually began in April 1973, when the Chogyal asked Indian troops to help control demonstrators who were threatening to storm his palace in Gangtok. The riots stemmed from a controversy over the nation's electoral procedures—a system that inadequately represented the settlers from neighboring Nepal, who make up 75% of Sikkim's population of 210,000. India subdued the demonstrators —whom they may have instigated in the first place—and then pressured the Chogyal into accepting a constitutional agreement that virtually stripped him of all power.
In elections supervised by India in April 1974, candidates from the anti-Chogyal, pro-India Sikkim National Congress party won 30 of 32 seats in the new Sikkim Assembly. According to the Indian tally, even areas that had solidly supported the Chogyal a year earlier voted overwhelmingly for his opposition. The newly elected Assembly's first act was to submit a resolution calling for closer ties with New Delhi. Three weeks ago, the Assembly voted to abolish the monarchy and merge completely with India. The Assembly hastily organized a referendum and within 72 hours announced that the people of Sikkim had voted to relinquish their sovereignty by the suspiciously top-heavy margin of 59,637 to 1,496. Although there was little debate before the act of union was rushed through India's Parliament last week, one opponent of the bill did charge India's Foreign Minister Y.B. Chavan with behaving like "a very apt pupil of the British."
Prime Minister Indira Gandhi, who has repeatedly excoriated other nations for similar interventions, explained the annexation by simply observing that the people of Sikkim want it that way. Some observers argue, however, that New Delhi simply wanted to tighten its grip on an area it feels crucial to its defense. Sikkim is a buffer between India and Chinese-controlled Tibet.
The final humiliation came to the former Chogyal, who is under house arrest, when security police searched his palace last week and confiscated his ham radio on the grounds that he was operating it without a license. Hope Namygal, who took refuge in Manhattan shortly after the 1973 uprising, says that she is "gravely concerned about the safety of the Chogyal and the many Sikkimese nationals who have tried to save their country's identity."

Pre- Historic Sikkim


No authentic literatures are available regarding the pre historic period of Sikkim, nor has it so far allured the archeologists to study it. Therefore, the pre historic Sikkim is in obscurity. The only sources to understand the pre history of Sikkim are very limited literatures and the oral traditions practiced by the old and traditional people of Sikkim. Further, no researcher has undertaken the task of understanding the ancient history of Sikkim. Western scholars and their Indian counterparts maintain the view that Sikkim was no politically united and it was not a single political unit till 1642, when Phuntsog Namgyal was consecrated as the first Chogyal of Sikkim at Yoksam in West Sikkim. Even after that, Sikkim remained as an isolated country. Sikkim has come out from her isolation only after her contacts with the British East India Company. Hence, some western scholars, who were then in a good relation with the Sikkim palace had taken the initiative to write the history of Sikkim. Even they had maintained a partial view about the early history of the country and the pre history of Sikkim was therefore, neglected. Further, it was obvious that the Chogyals had provided them the information only about their ascendency, or in other sense, the rulers and their aristocrats themselves did not possessed much knowledge about the early history of Sikkim. Thus, the ancient history of Sikkim has been a dark corner of the world in spite of its proximity of two of the oldest civilizations i.e. Indian and Chinese.
The legendary account of the Pre- Historic Sikkim reveals that there were no establishments of settled governments. A number of petty rulers or more appropriately the chiefs were ruling over these areas in different period of time. By around 4,000 B.C. the Neolithic human developed the art of land cultivation due to scarcity of available food. Agriculture required people to stay in one spot and so fixed settlement emerged. According to the legend of the Kiratas, the black soybean was the first crop, domesticated and cultivated by the Kiratas in this part of the country. The lone cultivated crop was thus eaten in a different ways to avoid monotonousness of eating. Thus, they eat as raw, boiled with pods, dry frying, crushing, fermenting inclusive of famous Kinema. The area was very rich in flora and faunal diversity. Later on a number of crops were added up through domestication of wild plants and through plant introduction.
Eventually, after analyzing semantic names of places, rivers, lakes and mountains through anthropological, geographical and cultural studies and the consultation of the Mun Boongthing (the Lepcha Priest) reflects that the Lepchas are the most primitive and autochthons race of Sikkim. It is presumed that more than 3000 B.C. the Lepchas had installed the “stairway to heaven” of clay pot at present day’s Daramdin in west Sikkim. During the ascendancy of the Lepchas, Sikkim was known as “Mayal- Lyang” or the land of hidden treasures and it is known for being administered by Thekong Adek, Rujo-Melong-dang, Tarvey Panu, Tarsong Panu, Tar-Eng- Panu and Panu Mun Solong. After the blood brotherhood treaty between Khey Bumsa and Thekong Tek, the Bhutias also slowly migrated to the present area of Sikkim.
The geographical extent of Sikkim under the Lepcha sovereignty was widely extended. It is been assumed that the region of present day Nepal and Bhutan was the part of Sikkim and in the south it was flourished till Malda in present West Bengal. Further, the Chumbi valley of Tibet was also a part of ancient Sikkim. The original inhabitants of Chumbi valley in Tibet were also the Lepchas. Heybum Panu or Dungpemsar was the chieftain and his capital was at Chumbi. Meanwhile, the struggle between the followers of ‘Red Hats’ and the ‘Yellow Hats’ of Buddhism in Tibet forced the Lepchas of Chumbi to take refuge in Sikkim and other places. The Limbuwana, which was known to the Nepalese as Pallo Kirat (far away Kirat), was also a part of ancient Sikkim.
Apart from the Lepchas, the Limbus were also ruling a part of Sikkim in the west, before the supremacy of Tibetans over the land of Sikkim was established. The Limbu is a tribe which is equally found in the Eastern Nepal and Sikkim. According to their old traditions, which they call Mundhum it is said that when the pioneer Lamas of Tibet visited Sikkim, for the first time, a tribe who revered the Kalog Lama as their Guru, followed him from Tsang province of Tibet. But, the Gorkhas call them Limbus. They first settle down in the banks of the Arun River, right down to Kankai. The headman used to be called as Subahs. They have 10 sub divisions, call Thars and they call themselves as 10 Limbus or Dus Tharey Limbus. Again mode of differentiating is by grouping themselves into local blocks called Thums. Of this too there are 10 Thums or Dus Thums and another group of 17 Thums or Satra Thums. All these Thums of the Limbus were all absorbed in the Gorkha kingdom later6.
Along with the Lepchas and the Limbus, another tribe known as Magar was also ruling a part of West Sikkim. They were ruling over the tracts of Mangsari and Magarjong in Soreng sub division of modern West Sikkim. The Magar king Santu Pati Sen, (who is referred as Hindu Pati in the History of Sikkim, written by the Maharaja Thotub Namgyal and Maharani Yeshey Dolma, Pg 22), fought with the Tibetan force to oppose the Tibetan supremacy and was killed in the battle. His wife also invited the Tibetan force at the last rite of her husband and many Tibetans were killed with poisoned alcoholic drink. But, it seems that, the Magar Raja was a tolerant ruler, who had a great respect towards the other religions as well. The mNga- bDag Lama, a Tibetan saint , who met the Magar Raja, was regarded by the latter as his Guru Purohit and a piece of land in the plains containing 100 Kakodhari Raiyat was given to the Lama as a permanent gift or Dana. Thus, the war which was fought by the Magar Raja Santu Pati Sen against the Tibetans was purely a political one. He did not want to accept the overlord ship of the Tibetans as the Lepchas and the Limbus of Sikkim accepted and which led for the foundation of Tibetan supremacy in Sikkim.

Sikkim: A Queen Revisited

Friday, Jan. 03, 1969 Reference:- Time in partnership with CNN www. Searchtime.com

Trim and lithe, her rich brown hair flowing over her shoulders, America's only working queen strides the hilly lanes of her capital, Gangtok. As she passes by, the Sikkimese smile, nod and stop to chat, all formality forgotten. Hope Cooke, the shy Sarah Lawrence student married five years to the King of Sikkim, finds herself very much at home in the tiny Himalayan country. "The mountains," she says, "give me such a secure feeling. I don't feel vulnerable here."
Five years ago, during the elaborate ceremonies marking her marriage to Palden Thondup Namgyal, court musicians sang that "a flower of the West blossoms among us." Today it is clear that at 28 the whispery-voiced Gyalmo (Queen) has not only blossomed but put down sturdy roots as well. Her two children, Prince Palden, 4, and Princess Hope Leezum, 18 months, are thriving, and the Gyalmo almost singlehanded has succeeded in reviving Sikkim's long-dormant cottage industry. Sikkim now exports to the world, and two chic Manhattan stores carry deep-pile rugs and gold and silver jewelry painstakingly made by native craftsmen.
Royal Household. Hope's days are full. She rises at about 8 a.m., breakfasts on tea and fruit, and browses through the foreign newspapers and magazines to which the palace subscribes. At 10 a.m., her secretary enters, and the four hours until lunch are spent writing letters, devising menus and supervising the palace's 15 servants, who work in two shifts. She also keeps an eye on the family budget: the King's annual income is $42,000, and fixed expenses of $27,000 leave the royal household only a $15,000 margin. After lunch, palace chores and social work keep her busy until about 4 p.m., when she breaks away for her daily stroll through Gangtok or perhaps a set of tennis. Evenings are usually filled with official functions, or private parties, and the royal family has a wide circle of Sikkimese friends. She likes a Scotch and soda before dinner—or "even after dinner," she confides—but managed to give up smoking two years ago. Her husband, the Chogyal (King), does not smoke either—he prefers to chew betel nut. Droll, fluent in English and forward-looking, he appears years younger than his age (45).
In the five years since he took control of the country, the King has concentrated on electrification and education, carrying forward many of his father's ideas. Under their leadership, the literacy rate has risen from 25% to 40%, and the number of Sikkimese children in school has quadrupled in the past decade. Government revenues have doubled, road mileage has tripled, and average per-capita income has risen by a third, to $100 a year. This fall, however, monsoon rains set off heavy floods and landslides, causing $28 million in damage—14 times the kingdom's annual budget.
Palden and Hope spent a month surveying the damage, trekking across the mountainous landscape by Jeep and horseback. "It was an arduous month," she remembers, "but we had to see how bad it was and what we could do." Palden's policy is to visit each village in the kingdom at least once every three years, and Hope goes with him whenever possible, even visiting areas close to hostile Communist China.

Where Are They Now? American Queen Hope Cooke

About Hope Cooke the only American Queen who married the King of Sikkim, history and biography of her then and now.
9-DAY WONDERS--ON THE 10TH DAY
Headline--1963: HOPE COOKE
At the Peak: It seemed to be a real-life fairy tale back in the early 1960s when Hope Cooke, a shy 22-year-old New York debutante, won the heart of the crown prince of Sikkim, a fabled Shangri-la principality astride the Himalaya.
They called Hope "the Grace Kelly of the East" in those days, and the public was bombarded with details of her exotic romance. We learned how the bride, an orphan who'd been raised by the former U.S. ambassador to Iran, had been wooed by her Prince Charming, a handsome widower whom she'd met in India in 1958.
After many consultations by the Buddhist astrologers, the wedding was set for March of 1963, and the public was treated to rhapsodic descriptions of the two-hour ceremony, replete with throbbing Tibetan horns, bejeweled altars, clanging cymbals, and classical chants by imperial lamas. Then the couple was supposed to live happily ever after in a palace nestled in the shadows of Mt. Kanchenjunga, the world's third-highest mountain (which the groom happened to own).
Alas, however, the fairy tale soon crumbled for the only American woman ever to become a queen. Political upheavals racked the mountain kingdom on the Tibet-India border in the early 1970s, and a feud developed between the king and wealthy landowners who sought to reduce his power. The crisis deepened, and Hope's foreign background became a major issue.
And Today: Hope Cooke is back in New York, having been forced to flee Sikkim in 1973, when mobs roamed the streets and, in her words, "the harmony of the beautifully woven society was slashed to pieces."
Fourteen years after she became a queen, the soft-spoken, raven-haired mother of two lives quietly in a modest apartment and appears only occasionally at society functions. Her husband, stripped of his powers, remains under house arrest in his palace.
"I often recall the beauty of the relationship we once shared and the land we lived in," she says. "But in the end, he had to stay and I had to go."

ABOUT NEW YORK; When East Met West and Walking Around Led to Brooklyn

TO gain a sense of place it really helps to walk around a lot. That is what Hope Cooke did when her world turned bleak and rotten 20 years ago and now, as a result, the 52-year old Brooklyn resident, who is also the last reigning Queen of Sikkim, says she feels more rooted than she has ever been.
"I can honestly say I really know where I am," Ms. Cooke said in the cozy and sweet-smelling ground-floor kitchen of her 1878 house on the periphery of Brooklyn Heights.
Upstairs, her second husband, Michael Wallace, a history professor at John Jay College of Criminal Justice, was working on a manuscript. Her own book of walking tours of New York City has just been issued by Temple University. Now she is hoping to put together a video series describing issues of city life like immigration, racial division and gentrification in their historical contexts. She has lectured on the social history of New York and organized walking tours.
About a month ago she was at a party where there were many local history buffs. "At one point," she recalled, "I was introduced to a young man who, as he shook my hand, blurted out, 'Oh you're Hope Cooke, the Hope Cooke? Hope Cooke, the walking tour guide?' It made me so happy. It was a real turning point."
Over the last 30 years there had been so many other introductions drawing responses, spoken or silent, that were very different. Hope Cooke? Oh, yes, the New York debutante, the Sarah Lawrence student, the one who met and married the heir to the throne of that tiny kingdom tucked between Nepal, Tibet, Bhutan and India. Wasn't she the Grace Kelly of the Himalayas who in 1963 went to live in a palace in Gangtok as the bride of the Chogyal, a man revered by his subjects as the reincarnation of an ancient Buddhist holy man?
And later there must have been many others who tried to fit the name with what they could remember of old newspaper accounts. Yes, she had lived as the Queen of the remote kingdom with its steep paths, silk-clad archers and prayer wheels. She had borne a son and daughter, but then, despite predictions of court astrologers, the marriage turned stormy.
But the little country was running into greater problems as India moved to absorb it. Crowds, organized by agents from New Delhi, marched on the palace calling for an end to the monarchy. Ms. Cooke fled with her children, coming back to New York, a city she hardly knew. "It was a period of intense and painful dislocation," said Ms. Cooke. "I literally did not know where I was."
She had been born in the city but her experience with it was very limited. Her mother died when she was 2, probably a suicide. Her mother's well-to-do parents kept her father away. She was raised by Scottish governesses whose lilt and burr still mark her speech.
"I don't remember ever going to the zoo or walking anywhere as a child," she said. "We would just take the Chapin school bus down Park Avenue and back. Those of us who lived on the avenue felt sorry for the Chapin children who lived on the side streets. Later there were dreadful dancing classes." After that there was boarding school, Sarah Lawrence and then the palace at Gangtok.
One of the news articles that appeared at the time of her marriage quoted a Sarah Lawrence classmate of Ms. Cooke's as saying, "Hopey was always a little out of place in the West." Ten years in Sikkim could not possibly ease the alienation.
"That's when I started walking and looking," she said. "At first it was a matter of orientation and diversion. Later it grew into a passion. Now it is what I do."
When she first came back, she says, her major concern was being a single mother, living in an apartment with very little furniture and a constant flow of guests from Sikkim. The king was then under house arrest back in Sikkim, which had been swallowed up by India. For a while she lectured about her experiences and then she wrote about them in a book "Time Change." And all the while she was venturing out into neighborhoods, figuring out where she was and how she and her fellow New Yorkers had gotten here.
Eventually, she lectured on New York City history at Yale and at one time wrote regular columns on city landmarks for The Daily News. Her children finished school, the son becoming a banker, the daughter a public relations representative. Her marriage grew estranged and then ended in divorce two years before the dethroned Chogyal died in 1982. She met Michael Wallace at a meeting of historians and 10 years ago they moved to the house in Brooklyn.
Now, quite clearly, she has grown into the city, taken on a new identity. She really is "Hope Cooke, the guide to New York." And though her newest book traces the destinies of immigrants, bankers and writers, it also marks another passage -- her own. "I am rooted here," she said. "Life has become sheer fun."
(A version of this article appeared in print on Wednesday, February 24, 1993, on section B page 3 of the New York edition.By Michael T. Kaufman)

Sikkim: Hope-La in Gangtok

Sikkim: Hope-la in Gangtok
Friday, Apr. 16, 1965
source:- http://www.time.com/time/magazine/article/0,9171,841834,00.html
There is usually little zest to life in Sikkim, India's tiny protectorate in the Himalayas. For day-to-day kicks, some citizens can only contemplate the crags of majestic Kanchenjunga, the world's third highest mountain, marvel at the gay flowers that grow in profusion beneath its peaks, or laugh gaily at the frolicking wild pandas of the region. But last week excitement galore gripped the populace as chic photographers, starchy diplomats and perfumed post-debs from abroad suddenly inundated the charming little capital of Gangtok.
The occasion was the long-postponed coronation of His Highness Chogyal (King) Palden Thondup Namgyal, Sikkim's own maharajah. Squatting on 13 gold cushions in elaborate robes and felt boots embroidered with thunderbolts, he gravely accepted a fur-brimmed crown handed him by red-robed lamas, popped it on his head and thus became King—and honorary major general in the Indian army.
Lamas & Top Hats. At his side one of the world's two American-born reigning princesses* became Sikkim's Queen. Ex-New Yorker Hope Cooke (Sarah Lawrence '63) became Her Highness Hope Namgyal, Gyalmo (Queen) of Sikkim. She wore a pearl chaplet, a red bhakku over a white silk gown, and high-heeled shoes for the occasion. Her vast hazel eyes downcast, she whispered "Thank you, thank you," as a parade of lamas and top-hatted guests pressed forward to present the royal couple with cards marked with mystic symbols and heaps of white scarves for good luck.
With that, corks popped from champagne bottles, and turbaned bandsmen struck up tunes from My Fair Lady as lissome American girls, friends of the Queen who had flown in for the occasion, joined young Sikkimese aristocrats in dancing. Even the King and Queen did the twist and a quartet of Sikkimese Beatles shrilled their Himalayan version of I Want to Hold Your Hand.
Yak Butter for All. Sikkim rejoiced at having a crowned king; it would have had one sooner but for court astrologers, who had insisted on postponing the coronation for 16 months after the death of Thondup's father, Maharajah Sir Tashi Namgyal. King Thondup, a progressive monarch fond of blue Mercedes, has resolved to make his land "a paradise on earth" with high literacy and plenty of yak butter for all. "Hope-la," as Thondup affectionately calls the wife he married in 1963, is obviously happy in her role as Queen, wife and mother, keeps busy developing Sikkim's handicrafts and studying Buddhism, though she has not formally adopted the faith. The Sikkimese wistfully pine for more autonomy under India, which handles their defense and foreign affairs and grants entry visas. But it is India's army that has thus far kept Peking from making another Tibet out of Sikkim. Red China's President Liu Shao-chi sent congratulations to the newly crowned King.

Kalo Bhari

The evolution of this practice was started in Sikkim after the latter’s contact with the British. Due to the lack of historical documents it is not possible to ascertain that since when the system was applied to the Sikkimese peasants. The literary meaning of the term Kalo Bhari in Nepali is Black Load. The British sold arms and ammunitions to Tibet. The terrain and the inclement weather condition made the trading difficult. The commodities to save them from rain and snow were wrapped in card boards and put inside gunny bags bedaubed with tar. The tar protected the commodities from out side rain, and it also hid the commodities within. The black colour gave the load its local name Kalo Bhari or black load. Besides using these as a means to transporting arms and ammunitions, they also used to transport viands necessary for British staying at Latung of Chumbi valley. On their way back they were loaded with gold dust, which came to Sikkim from there it was transported to the British territory of Bengal.
Many people of Sikkim who carried Kalo Bhari believe that apart from the arms and ammunitions, some time they also had to carry items of daily use like shoes, jackets, woolen blankets etc. for the British officials who were serving in the Sikkim-Tibet border. Some time it used to come in a large quantity and the peasants of three or four villages had to go to carry them from the centers where they were order to go. The peasants of East, West and South districts of the kingdom were greatly suffered by the system of Kalo Bhari due to their proximity to the border. The East district borders Tibet, similarly the West and South are nearby to the Indian state of West Bengal. The loads of commodities of daily use were also wrapped in the same manner as the ammunitions were wrapped. A peasant who had a good relation with the Kazi- Thikadar in some cases got exempted from carrying the load. But, for the others, the orders of their Kazi were some thing not less than a Decree of God. They had to reach to their center in time. The result of disobedience of the Kazi’s order was the confiscation of the private property, injustices while depositing their land tax, imposition of double taxes etc. The people of West Sikkim had to go up to Darjeeling to carry their loads, similarly, the peasants of South Sikkim had to go up to Teesta and sometimes up to Geil Khola which was then connected with railways. Likewise, the people of East Sikkim had to come down up to Rangpo a bordering town with British India. To carry their transport, porters were fixed by the British depending on Kazi- Thikadars. For the transport of each bag paid Rs.2/- per labour per day had to be paid. But, the Kazis and Thikadars kept the whole amount themselves or Rs.1/- and 10 Annas and used to pass 6 Annas per day to the labourer. The contractors never used to pay the whole amount to the labourers rather they forced them to carry the load through the difficult Tibetan terrain during the lashes of rain, thunder, sleet and snow. It has to be mentioned here that there was no specific ethnic group which had to carry Kalo Bhari compulsorily. The Bhutias, with few exceptional cases, and the Lepchas were also equally suffered with the system. There are some references given by few scholars that the Nepali peasants were the major victims of the system. They may be true in their perception and one cannot ignore the fact that Nepalese were greatly targeted under such practices. But, another factor about the greater number of the Nepali peasants among the porters was that, they constituted 75% of the total population and it is obvious that among the sufferers their number was large. Therefore, apart from few unjust cases, the other cases were not the intentional one as justified by other scholars, but it was a rule of the Kazi-Thikadars which was to be followed by every one, it did not matter on which community a peasant belonged to.
The exploitation of the Sikkimese population reached its highest watermark during the last phase of the Second World War. During the time, huge quantities of these loads were transported overland to China via Tibet. Such was the demand for transport for this purpose that the wages offered reached unprecedented heights. The cupidity of the landlords rose in unison and they stooped to swindling. They falsely requisitioned forced labour on the authority of the state to carry these loads. A large number of these loads belonged to private concerns which transported them to Tibet in collusion with the landlords. So high was the profit on the goods that these business concerns offered four or five times the wages prescribed for forced labour. The land lords charged the private concerns the highest rates, paid the ryots the prescribed rates and pocketed the rests. Such sinister acts could not be hided for long time. When the victims learnt about it they approached to the authorities. As the culprits were all ‘high born’ Kazis, the matter was hushed up, and the aggrieved ryots were sent away with the facial advice to ‘let bygones be bygones and to forgive and forget’.