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).

Maghe Sankranti: Sikkimese Festival of Joy and Happiness

A scene of Maghey Mela at Ranipool 

Maghe Sankranti is the commencement of the holy month of Maugh, which usually falls in the mid of January. It brings an end to the inauspicious month of Poush (mid-december) when all religious ceremonies are forbidden. On this day, the sun leaves its southernmost position and takes off for its northward journey, so Maghe Sankranti is similar to solstice festivals in many other traditions. While, the day of Sankranti is considered as the coldest day of the year, it blots the upcoming warmer weather. Though, it is rejoiced by the Hindu Nepalese in Sikkim, the festival is greatly observed by all the ethnic communities. This day is said to be the propitious day for holy bathing in spite of the chilled weather conditions. This ritual usually takes place at the union of sacred rivers and streams known as Triveni. Sikkimese people usually visit Triveni of Teesta and Rangit, the two holy rivers of the state near Melli to take holy bath and to pray for a better year filled with peace and prosperity. After a holy dip on the river, the devotees put Tika of Ban Tarul (Dioscorea Hamiltonii) on their foreheads.

In addition to holy bathing and worship of shrines, certain auspicious foods like till laddoos (seasame seeds ball cakes), chaku(molasys), gheu (clarified butter), sweet potatoes, khichari (mixture of rice and lentils) and Simal Tarul (Tapioca) are taken on this day. Edibles like sweet potatoes, ban tarul and tapioca are regarded as Kandamuls (things that are grown under soil) by the Nepalese of Sikkim and other Indian States. The day is also regarded as the New Years Day among the Limboo community of Sikkim.

Rotey Ping; The major attraction of Maghey Mela at Ranipool 

Historical Importance of Maghe Sankranti in Sikkim:

The study of Sawai and Khado (the writings of some contemporary writers) and the History of the Gorkhas reveals the fact that in 1788-89, the Gorkha General Jahar Singh crossed the Chiabhanjyang pass, taking the Sikkimese forces by complete surprise and made a lightening raid on Rhabdentse. “The capital was caught napping and the most disorganized abandonment of any capital imaginable took place”. The Gorkhas under Purna Alley captured Southern Sikkim through Elam. Another Gorkha force, more numerous and powerful than the former ones under Damodar Pandey, subsequently re-inforced the Gorkhas, they spread themselves all over the country, prying into every crick and corner of Sikkim, they sent out parties to pry and prowl about all the valleys of the river Teesta and its tributaries. A fierce battle took place between the Sikkimese forces and the Gorkhas that ultimately led to the victory of the latter. Hence, after ensuring their sway over the Western and Southern parts of Sikkim, the victorious Gorkha soldiers celebrated their triumph at the confluences of River Teesta and Rangit. They washed their blood stained Khukris on the river and had taken a rinse in the river, they sang, danced and took all wild foods like ban tarul, sweet potatoes etc. on the day of Maghe Sankranti. Therefore, it is said that to commemorate their victories over Sikkim and other Himalayan States of Kangra, Kumaun, Garwhal and so on the Indian Gorkhas celebrate the day of Maghe Sankranti every year. But, the Nepalese version of the celebration is silent about the victories made by the Gorkha forces in the Indian States. Hence, it is not clear to ascertain that it is celebrated by the Indian Gorkhas to commemorate their victories over the Himalayan Sates including Sikkim.

People busy in buying materials during feast

One can witness people enjoying swings, dance and many other games like dice, ghurni etc at the feast organized by various organizations throughout Sikkim. These feasts are locally known as Maghe Mela. Every rural Sikkimese is an aficionado of such Maghe Mela to visit and to have fun. The important of such feasts can be seen at Jorethang, Saramsa, Rorathang, Singtam and even at Triveni at the Bengal side. Apart from the historical controversies, Maghe Sankranti has now become a festival of unity and brotherhood in the state of Sikkim. People of diverse ethnicity can be seen enjoying swings and Tambola in the various feasts throughout the State.

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  

Antique picture of Bhutia Coolies

The picture is of Bhutia Coolies probably taken by some British officials in 1875. I  got this vintage picture at http://oldindianphotos.in and has simply magnetized  me. From the attire of the people on this picture there is no doubt to ascertain that they were the coolies who were probably working for some construction tasks initiated by the British. The most attractive thing which has dragged my attention on this picture is the Doko they are carrying on their back. Doko is a typical Nepali contrivance used by them in the earlier period to carry grass and fire wood and is now widely used not only in Nepal but in the entire Himalayan belt. To carry the said items the Bhutias used a similar type of contrivance which has a different shape. From this, it becomes clear that the picture was not taken in Sikkim, Bhutan or Tibet as the Nepalese were allowed to get into Sikkim a bit later. Hence, the picture of the Bhutia Coolies was possibly taken in Darjeeling and they are carrying Doko due to the influence of  Nepalese in Darjeeling.

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)

The pioneer of Nepali Education in Sikkim.....Rashmi Prasad Alley

Rashmi Prasad Alley was born in 1898 at a place called Gwalpara in Assam. He was a writer, a devoted teacher and a great devotee of the Nepali language. Lt. Alley was the first person to introduce the system of imparting education in Nepali language in Sikkim. He came to Sikkim in 1920 when the country was at the core of illiteracy, poverty and was crammed with the ignorant oppressed masses. There was no stipulation of giving out education in Nepali language in Sikkim when Lt. Alley came to Gangtok in 1920. He insisted the Royal Government to make a provision to convey education in the widespread language of the Sikkim Subjects. But, none of the authority paid any concentration to the ideas made by him. Aggravated from the Government’s retort he himself started to teach his students in their local tongue on every Saturday and Sunday at his own residence. After his meticulous attempt the Nepali language got its recognition among the masses which greatly helped for the expansion of the Nepali literature in Sikkim. 

Lt. Alley got his basic education in Bangla medium in Assam and taking Assamese as his key subject, he accomplished his High School in 1913. He did his Plus Two (then known as I.A) from Cotton College Guwahati. In 1919 he came to Darjeeling and worked for Chandrika (a Nepali News Paper Edited by Lt. Paras Mani Pradhan). It was in 1920; Lt. Alley got his appointment as a Head Master at Gangtok Boarding School. There were two Boarding Schools at Gangtok: The Bhutia Boarding School and The Nepali Boarding School. It was due to his diligent endeavor he was able to unite both the Schools and also played a vital role for the foundation of first ever high school at Gangtok. He worked as a teacher till 1941 at the Gangtok High School and during this period the system of dispensing education among the Nepali students started in Sikkim.

Apart from a teacher Lt. Alley was a great philanthropist who along with Raghu Bir Singh Basnett founded Dukha Niwarak Samity for the destitute. Lt. Alley was appointed as the Forest Minister in the ‘Popular Ministry’ of 1949. But, due to some circumstances the said Ministry was dissolved within 29 days of its formation.

(The photograph was taken in front of Gangtok Boarding School in 1930, Lt. Rashmi Prasad Alley can be seen in the middle row)

A poet who wanted to become a pilot.

There is a popular saying which goes like ‘Man proposes, God disposes’. The life of the celebrated and renowned poet of Sikkim, Late Agam Singh Tamang “APATAN” bears an ample testimony to the saying as we find that the poet would have become a pilot had fortune not played its role over his fate. Very few of us can believe that even a poet can think of becoming a pilot. It is the irony of the life of the famous poet. In his earlier days of life, he dreamt of becoming an air pilot. His days at the St. Joseph’s College, Darjeeling added more vigour to his dream when he came across many young English and Indian pilots. He was all set to go for finding his destination but his grandfather; a Mukhtiyar of Namchi did not want him to go to the utterly risky enterprise. Agam was brought back to Sikkim forcibly and was home locked. Thus, the desire and expectation of a young enthusiastic fellow were made the subjects of sacrifice by the so called care and conservative nature of a sophisticated family. Nevertheless, he joined Namchi Primary School as a teacher and subsequently became a poet of grandeur in Sikkimese context.

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Late Agam Singh Tamang "APATAN" with his wife.


The facts presented above about Late Agam Singh Tamang "APATAN" have been substantiated after an interview with his younger sister, Mrs. Rup Maya Tamang who stays presently in Namchi.