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).

Antique Lepcha House at Tashiding Chongrang

The Old Lepcha at Chongrang

Antiques and artifacts have always fascinated me since my childhood which was possibly the rudiments in my unripe infant mind for an advanced historical investigation in my days to come. I have just loved these relics and have always enjoyed their structural designs. They are just awe-inspiring and are the bystanders of the “massive alter” which has utterly changed the very face of a human society. During my Post Graduate  Days in Pune University, I always enjoyed to sit and study at Saniwarwada, the remains of the erstwhile palace of the Peshwas. Though, it was burnt down by the British after their antagonism with the Peshwas, but it still has many features to drag the attention of a history lover. The other such structures where I always wanted to visit in Pune were Vishrantawadi, Aga Khan Palace, Deccan College, and Ferguson College and so on. They have always inspired me to love such remains with a great sense of respect.

There are many such antiques scattered throughout the state of Sikkim, but, our tendency of chirping into the History of Sikkim from the windows of marvellous edifice of Gangtok has compelled such antiques to remain behind the curtail. It is an irony to say that the objects of historical importance are not dragging any attention of any NGOs and authorities. This is a tale of an old Lepcha House, counting its last days, situated at Chongrang at Tashiding in West Sikkim. The present owner of the said Lepcha House is Mr. Tshwang Tashi Lepcha. He has informed us that it was constructed somewhere 140 years before by his great grand father. If we have to believe on his aphorism, the House was constructed in 1871 and bears all the traditional features of a Lepcha House.

Plastic Cover- A temporary measure

The old Lepcha structural design is standing on the huge log pillars on every corners of the foundation. For the further support to the house, stone walls on the two sides are constructed and has left open to serve other village purpose like keeping the ripe crops or may say keeping livestock during rainy season and so on. Above the walls and wooden pillars rooms were separated for the residential purpose. The floor in the upstairs is made up of firewood, which are kept crisscrossing each other. This sort of built-up not only makes a structure strong but also provides warmth to fight against the chilling winters.

The roof of the House

The most interesting part of this house is indeed its roof which is still covered with Siru (a local grass used by Sikkimese peasantry to serve the purpose of covering a house or shed). I still can remember my childhood days when we too had a house which had a roof of Siru and during rains it had considerable leaching. To tie up the said grass with the bamboo piece, the ancient Lepchas had use Choya (a thread made by pilling a bamboo). To give a final touch to the roof, they used Choya in a most synchronising manner so that the grass could remain intact to protect the house from seepage.

Another striking feature of this house is that it was constructed without using a single nail. To keep other beams and woods firmly, they made holes on the huge wooden pillars so that it could remain at the exact place where it was suppose to be. The floor of firewood was pasted by a thick layer of clay that could give them warmth and they could also keep fire burning the whole night during winters.

Mr. Tshewang Tashi Lepcha-the present owner

This old Lepcha House is at the verge of its demise and its owner, Mr. Tshewang Lepcha is unable to maintain it due to his poverty. The stones of its wall are getting away from their places and its roof has got many holes. He has now made a temporary arrangement by covering its roof by a plastic to keep his family members safe from the rain. Likewise, the floor is decaying and to get rid of it the owner is still following traditional method of pasting those patches with clay. This house needs an immediate attention from the concerned authorities or else it will be decayed within a few years. 

Namchi grieves for the earthquake victims

Namchi mourns for the Earthquake victims

The earthquake of 18^th September has greatly astounded Sikkim, the tiny Himalayan State of Indian Union. The incident was perhaps a shocking episode in the history of Sikkim and it is hard to forget to all those who have come across the catastrophe. Even after the span of 5 days from the apocalypse the government measures are still struggling to reach to the victims. We all are getting reports, some official and some unofficial about the desolation caused by the earthquake. Amid to these reports, the rumor is playing a vital role to create panic among the traumatized people. Yesterday morning I received a text on my mobile which was a sufficient stuff to get terrorize for all of us who are trying to surmount the fatality. It states thus:

Students of Namchi Govt. College

Earthquake can occur within 48 hours due to lava at Guru Dongmar Lake and it can damage entire Sikkim. These people, whom I prefer to, say anti-socials are leading a key role to play with the innocence of the Sikkimese people. 

The cataclysm came and gone but has left an untold miseries. I saw a picture published on an English Daily from Gangtok which has greatly stroked me. It was a picture of a school girl from Mangan who was searching her books and copies on the debris of her dismantle house. Every newspaper is chock-full with the reports and pictures of devastation. It is really harsh to believe that all the pictures are from our state and the people on those pictures are our fellow brethrens.

Silent Prayers of Namchi 

In order to show our concern to all the departed souls, ailing individuals and affected families of the disaster, NTSF has organized a “Candle Rally” at Namchi on 23rd September.  A crowd of around 500 have made a “Candle March” which was started from Central Park Namchi at 6:20 P M.  The march was attended by the students, teachers, journalists, and lawyers and so on. The accomplices were holding placards on their hands to show their concern towards the departed souls. I have also witnessed few Buddhist Monks chanting “Om Mani Padme Hung” to prevent such incidents in the near future. People gathered for march have prayed for the salvation of the departed souls as well as for the speedy recovery of injured in the catastrophe of September 18th. The only prayer of every individual before his almighty was to bless the Mayalyang in the near future from such apocalypse.    

Sikkim of Yesterday

Lepchas of North Sikkim 

                                                       

Limboo women in West Sikkim

The beautiful landscape of Sikkim has always attracted millions of eyes throughout the globe. But, due to its tough set-up the very beautiful landscapes were once abhorrence to the local peasants and growers.  Due to lack of roads and communication people from far flung Sikkim had to walk for 2 to 3 days just to reach Gangtok, the kingdom’s capital. Miles away from the modern lifestyles of Gangtok, peasants had to struggle a lot to manage a loaf of bread. It was all because Sikkim still was following a traditional method of farming which had now become outdated due to the increasing population. In precise, the rural life in former Sikkim was a sturdy one. Here are few glimpses of rural life in the former Himalayan Kingdom of Sikkim. These photographs belong to the 60s of last century. 

Nepali Women on a Haat Day at a market 

  

Bhutia women at a market.

Tingboom Monastery North Sikkim

A Chorten at Dubdi Monastry West Sikkim

Mt. Kanchendzonga 

The Lepchas blowing  Buddhist Horns.

Children carrying water in a traditional Dhiri in West Sikkim  

Post Card of Kanchenjunga 1907

The word Kanchenjunga  is derived from the Tibetan words Kanchen and Dzonga meaning five treasuries of snow. It is engirdled by three countries Sikkim in the south and east, Nepal in the west and Tibet in the North.  The people of Sikkim worship the deity known as Khanchenzdunga. The festival is known as Tendong Lho Rum Faat by the Lepchas of Sikkim. The Lepcha tribe of Sikkim is affluent in folk tales. According to an anecdote customary among the Lepchas  that the Kanchenjunga Range has raised from the horns of a deity which led for a massive flood in Sikkim. Therefore, to save themselves from the catastrophe, the Lepchas had taken their shelter in the high peaks of Tendong and Mainam.  In the Lepcha Mythology, Kanchenjunga is spelt as Kong- Lo- Chu. They worship the peak as a God and on the third Moon Month every year; they celebrate a festival in reverence to the Lord Kanchenjunga. They make a model of the Mountain in facade of their homes and worship it. It is exclusively made of nine stones and the people dance and sings with mask to get the blessings of the Lord. 

There is a belief among the Lepchas that the well wishes of the Lord are indispensable for keeping them wealthy and healthy. There was no permission to get to the top of the Mountain because it is believed that the Supreme resides in the topmost peak, and if anyone surpasses he will be displeased. A celebration is held every year to indicate the ascension of the Lord for the safeguard of the Lepchas. This carnival is known as the Tendong Lho Rum Faat. 

The festival called Tendong Lho Rum Faat is held on the 3rd Lunar Month each year at Sikkim. 

Although Kangchenjunga is the official spelling adopted by Douglas Freshfield, A.M. Kellas, and the Royal Geographical Society that gives the best indication of the Tibetan pronunciation, there are a number of alternative spellings which include Kangchen Dzönga, Khangchendzonga, Kanchenjanga, Kachendzonga, Kanchenjunga or Kangchanfanga. The final word on the use of the name Kangchenjunga came from His Highness Sir Tashi Namgyal, the Maharaja or Chogyal of Sikkim, who stated that "although junga had no meaning in Tibetan, it really ought to have been Zod-nga (treasure, five) Kang-chen (snow, big) to convey the meaning correctly". Following consultations with a Lieutenant-Colonel J.L.R. Weir (HMG political agent to Sikkim), he agreed that it was best to leave it as Kangchenjunga, and thus the name remained so by acceptance and usage.

Until 1852, Kangchenjunga was assumed to be the highest mountain in the world, but calculations made by the British Great Trigonometric Survey in 1849 came to the conclusion that Mount Everest (known as Peak XV at the time) was the highest and Kangchenjunga the third-highest. Kangchenjunga was first climbed on May 25, 1955 by Joe Brown and George Band of a Britishexpedition. The British expedition honoured the beliefs of the Sikkimese, who hold the summit sacred, by stopping a few feet short of the actual summit. Most successful summit parties since then have followed this tradition.

 (Article Source:- Wikipedia, www.indianholiday.com) 

(Picture Source:-oldindianphotos.blogspot.com)

A Rare photograph of Lepcha Bhutia and Nepali.....

This is a rare photograph of three ethnic groups of Darjeeling and Sikkim Himalaya which is being preserved by Das Studio Darjeeling since a long time. These kinds of document are few ladders from where we can reach to the past. It really makes us miserable when we are not capable to get it from our own state. I am not getting regionalist nor have I ever supported this evil perception. But, this is the veracity of our state where one has to depend upon other states to get information about Sikkim. May be this is the first instance about the matter. After the Indian independence, people of Sikkim were clamoring for democracy which they finally got in 1975. Now it seems that our people are satisfied, they do not need those documents because for them it is a dead past. However, being a great admirer of history of this forgotten kingdom I sometimes ask myself…Where are those documents and accords which were signed between India and Sikkim? Where are those Royal Decrees issued by the Sikkim Durbar?  Where are other priceless credentials of Sikkim? Very few of them are available in National Archives, NIT Gangtok and a small number of them are at the Sikkim State Archive.But, what about the rest?  Did an independent kingdom of Sikkim only have a handful of papers? I have a hesitation to say, but, I believe that they are still in the possession of erstwhile super class of Sikkim and it is very tough for a present meager to get them....

(Pic. L-R Lepcha, Nepali and Bhutia village men in their traditional attire)