ORIGIN, ETHNO AND HISTORY

Lepcha refers to an indigenous people inhabiting Sikkim, Darjeeling, Kalimpong districts of West Bengal and Tripura in India. The nomenclatures of language, people and their culture are the same; thus they use Lepchas (for the people), Lepcha for the distinct language, and also the culture they carry since time immemorial is also referred to as Lepcha culture. The other term that refers to both the Lepcha people and their language is called Rong, and the endoethnonym of the Lepchas is Mutanchi Rong Kup Rum Kup, the meaning of which is popular among the Lepchas as the beloved Children of God. The Constitution (Sikkim) Scheduled Tribe Order, 1978 listed Lepchas as Scheduled Tribe in the State of Sikkim. The population of Lepcha as per the Census of India, 2011 is 42,909 with 21,614 male and 21,295 female.

The land of the Lepchas is popularly known as Nye Mayal Lyang, and in the process of reshuffling, people started referring to the land as Mayal Lyang, which is the short form of Nye Mayal Lyang. Thus Mayal Lyang refers to the Lepcha land. Scholars may have different views on the origin and the distributions of the Lepchas in India, but there are some commonalities in their observation such as — 'The Lepchas are the original inhabitant of Sikkim' — by Hooker (1854), Hunter (1876), Risley (1891), Nebesky (1965) and others.

POPULATION SETTLEMENT PATTERN

Sikkim is the original homeland of the Lepchas, spreading across the Darjeeling district of West Bengal mainly in Kalimpong, also the state of Sikkim and Tripura. The general consensus is that the total population of Lepchas is estimated to be approximately more than one lakh in India. However, the Census of India, 2011 gives a different picture, bringing it down to less than one lakh. According to the 2001 Census, the population of the Lepchas of Sikkim was presented as 35,728, while Lepchas of Darjeeling was 34,000. The accuracy of the census recorded is contested.

FOOD PRODUCTION AND FOOD HABITS

In the past, the Lepchas depended mostly on hunting, fishing and forest products. H.H. Risley in the Gazetter of Sikkim (1894) wrote that the Lepchas find innumerable things to eat in the jungles in the shape of fruits, leaves, piths of stems, roots and flower buds. The Lepcha food consists of grains mostly maize, millet, white millet (called Kamdak — exclusively used by the Lepchas), variety of roots (like Kaching, Kashok, Pakjek, Pashen, etc.), bamboo shoots, nettle leaves with or without its flowers and meat (occasional) prepared in a simple and rustic manner without any spices.

The main typical items of food, distinct from the food items of other communities, are given below:

1. Suejom

Suejom is the traditional non-vegetarian food of the Lepchas. In this item, non-vegetarian stuff is baked inside the soil. A pit of about two feet depth is prepared and a flat stone is placed on the bottom of the pit. Then banana leaves or any suitable leaves are placed on the stone. The non-vegetarian stuff is then put on the leaves. Red hot stones, burnt in fire, are kept upon the leaves. Leaves are again placed over the hot stones. Then the pit is filled up with soil. After five or six hours the non-vegetarian stuff is taken out and it is ready for consumption. By adopting such methods the essential protein and fats contents of the non-vegetarian can be preserved.

2. Buk Mut

The edible roots and other similar roots are baked under fire. The roots are placed in the fire place covered by ashes and burning charcoal. Over this, firewood is kept burning for some time till the roots are cooked properly. The roots are the important sources of carbohydrates for Lepchas.

3. Tok Tok

The edible roots are boiled in water also. When boiled sufficiently, the gruel is ready. This is a major source of food for the Lepchas. Tok Tok is also prepared by grinding the grains of millet or Kamdak (a white millet type grain grown without irrigation) on a flat stone called long chyak with a grinding stone. This item is a major source of calcium, magnesium, manganese, copper, iron, zinc, sodium, potassium and phosphorus.

4. Khu Zom

A Khu or bread which is thick bread is prepared out of the flour of millet or maize. The flour is mixed with water and is stirred thoroughly till a smooth paste is formed. The paste is poured over a very hot flat stone or a pan. The paste turns into bread which is eaten with tea or water. The paste can also be placed on a leaf and covered again by another leaf. It is placed inside the ashes and burning charcoal for some time. When the leaves are burnt the bread formed out of the paste is taken out and eaten.

5. Sukyor Syer

The bamboo or cane shoots are chopped into small pieces and boiled for a few minutes. After cooling, the boiled chopped shoots are kept in a container for months. The decomposed bamboo shoots are boiled with water and taken as soup. Bamboo shoots are important sources of protein and minerals.

6. Ponyu Zom

The food items which are prepared or cooked with the help of bamboo are called Ponyu Zom. The food stuff such as rice, fish and vegetables is put inside a green bamboo container; salt and chopped ginger with one third of water is added. The opening side of the bamboo is covered with leaves and tied properly with bamboo splits. The bamboo is then placed on burning fire till the green bamboo changes its color. The bamboo is taken out from the fire and kept for some time till its temperature decreases. The bamboo baked food is then ready to serve.

7. Khudee

Khudee is one of the popular food items of the Lepchas and is served on important and special occasions. In this item, vegetables are chopped and fried properly, thereafter a thin bread of millet or buckwheat flour is prepared. About three to four spoons of fried vegetables are placed on the thin bread and gently rolled; hence Khudee is ready to serve.

8. Sorong Bee

Sorong Bee is taken as curry or soup. In this item the leaves of Khuzu or urtica dioica plants are boiled with water till the leaves are properly cooked; special ingredients like salt and ghee are added. This item can be prepared within twenty to thirty minutes.

9. Mong-noungthuk

It is a curry or soup prepared in a simple manner. Chopped non-vegetarian or vegetarian stuff is boiled with water and the paste of millet flour is added into the boiling water; ingredients like ginger, salt and chilli are added and cooked for at least 6-10 minutes. Mong-noungthuk is one of the common curries among the Lepchas.

10. Chi / Aarok

Chi-Aarok is the indigenous alcoholic beverage of the Lepchas; it is a millet or rice juice. Besides these items, there are many other items which are prepared in a simple, unsophisticated but unique manner. They prefer to consume their food stuff in simple and natural forms so that the nutritive value of the foods is not destroyed.

DRESS AND CUSTOMS (ORNAMENTS)

Dress has always played an important role in retaining one's cultural identity. Lepchas have also retained their ethnicity through different dress codes for different occasions and different genders. The traditional dress for Lepcha women is known as Dumvun and similarly the traditional attire for men is called Dumpra.

Women's Traditional Dress

The dresses worn by Lepcha women include:

•       Dumvun

•       Mugan

•       Sitling

•       Dumbun: also known as an ankle length dress worn with a blouse

•       Jyoordong Tago: a long gown worn over Dam Bun, usually worn by married women

•       Tago: a red color blouse worn with Dum Bun

•       Taroo: a white color scarf worn by women around their heads

Women's Jewellery

•       Alyak (bead necklace)

•       Naykong (earrings)

•       Akager (bangles)

•       Feather-Chut (blessed by Narok Rum, God of music)

•       Kawo, Sambrangbor (design copied from Sambrang reep)

•       Punthop, Kakyap, Chap-Chap jeth, Nyerkyup

•       Bahur, takvill (originally made from cane, later replaced by silver)

Men's Traditional Dress

•       Dumpra: a shawl-like cloth wrapped around one shoulder and held by a belt around the waist

•       Koojoo Vaadoah: one of the oldest dresses, made from a plant; dark green in color

•       Thakroah: a multicolored dress without embroidery but with different Lepcha patterns; made of soft fibers

•       Tago: a shirt worn inside Dumpra, designed with high collars; also worn during hunting and fishing

•       Tomoo: white trousers worn underneath Dumpra; above the ankle and below the knee; also worn while working in the field

Men also wear colored beads (a necklace) around the neck along with a long knife known as Banpok or Payuk. The bag used by Lepchas is known as Tanggyip or Tokvyoal and is hung on the shoulders.

Lepcha Hats

•       Thyaak Tuk (also known as Shymboo): made of black velvet or fur, decorated with bird feathers, round in shape

•       Papri: made from bamboos or cane, worn during fishing or hunting

•       Samoak: an artistic creation made with small cane splits

DANCE, MUSIC, FOLKTALES, FOLKLORES, FOLKSONGS AND INSTRUMENTS

Music forms an integral part of Lepcha culture. Different songs are sung on different occasions accompanied by folk instruments such as flutes and drums. The themes of the songs include marriage, love, war, and agriculture. Some of the songs are: Aprya Vom, Achuley, Tungbaong Fat Khalen Apraya Vom, Bri Munlaom Aprya Vom, Amar Aprya Vom, Takna Lyang, Mao-Mae, Fyen Alaok, Rangnyoo Rangeet, Kunchoong Pat tachat, Lenchhyo Ashyaot, Varto-Amoo Rum go ma boo gum, Amoo Kasa sa, Pano Gaeboo Achyok, Sam Phyet Athen, Ka Sa Sakchin, Poodam Bunu (water filling song), We may be vanishing but that will not kill our spirit, and many more.

FESTIVALS

Lepcha festivals are connected with nature and almost all the prayers, offerings, ceremonies, and festivals are dedicated to trees, plants, mountains, mother deities (nature), and rivers. It is their undying love for nature that they consider themselves Mutanchi Rongkup, the children of nature or snowy peak. Lepcha festivities usually begin after Muns/Bongthings/Pudims decide the auspicious place and time. Lepcha festivals include huge feasting, which may last for days (usually three days). Most festivals take place in the harvest season or in the autumn and winter months.

Chyu Rum Faat

Chyu in Lepcha stands for mountains or the Himalayan peaks and Rum means God, so Chyu Rum Faat is a festival of offerings and prayers to the guardian deity Mt. Kanchenjunga, its ranges and the foothills.

Lyang Rum Faat

The festival is dedicated to worship of the environment, to be performed by Muns/Bongthings/Pudims with rituals wherein prayers are offered to worship the ecosystem for sustainability.

Lee Rum Faat

Lee in Lepcha culture means house and the Lee Rum Faat is an invocation to the god of the house. The festival is celebrated to appease the god of the house.

Muk Zyuk Ding Rum Faat

Muk in Lepcha means greenery, zyunk means to sprout, and ding is to stand forth. The festival is celebrated to worship the sprouting of grass. Since most Lepchas are agriculturalists, this festival holds utmost importance in Lepcha culture.

Sakyoo Rum Faat

The festival is observed to offer prayers to Mayel Kyong and the seven immortal Lepcha couples who reside in this paradise. Lepchas believe that the growth of seven immortal couples moves in coherence with one full day — the couples in paradise become children in the morning, young people at noon and old during the night.

Satap Rum Faat

It is an offering to Satap Rum, the hailstorm God, performed during winters (January). Through prayers and offerings, God is requested not to send storms, disasters, and floods, and prayers are offered for good ecology and a good harvest.

Tendong Lho Rum Faat

Tendong is the name of a hill in Sikkim and Lho in Lepcha means hill. It has also been argued that the original name of the hill is Tungrong, meaning 'the uplifted horn or ladder.' This festival, considered one of the oldest of the Lepchas, is celebrated on 8th August every year to worship the hill. On this day, people of Sikkim visit Tendong hill as a pilgrimage and offer prayers to Ethbu Rum. Lepcha folklore holds that Mount Tendong saved the Lepchas from the great flood that occurred in Sikkim.

Namsoong

To welcome the new year, the Lepchas celebrate a festival called Namsoong, which falls sometimes between December and January. It is the celebration of the victory over the death of Lasso Mung. The Namsoong festival is celebrated for a week.

LANGUAGE AND DIALECT

In 1977, Lepcha language was accorded official language status through the Sikkim Official Language Act, 1977 by the Sikkim Government. Following this, different text books were developed and published for schools and colleges in the Textbook unit of the Education Department. From the eighteenth century onwards, Lepcha people maintained a literary tradition reflecting their vast culture, history, and language.

Some important Lepcha publications include:

•       First Lepcha grammar: Compiled in 1876 by General G.B. Mainwaring of Bengal Staff Corps, stationed at Lebong, Darjeeling

•       First Lepcha-English dictionary: Compiled in 1898 by General G.B. Mainwaring

•       First Lepcha Hindi-English dictionary: Published in 1983 by D.C. Luksom

•       The first Lepcha reader: Rongg Arok Chhukalbo, published in 1961

•       The first literary magazine: Mayel Lyang, published by Renjyong mutanchi Ringmom Kurmom (Sikkim Lepcha literary organization) in 1978

•       Rong Dungit Vom (Lepcha folk songs), published in 1977 by Sonam Tshering Lepcha

•       Kayu Rong Vom Chhyo (Lepcha Songbook), published in 1986 by Hildamit Lepcha

Literary Traditions: Written

Before the advent of Buddhism, Lepchas had their own literary tradition, which in the seventeenth century was overlapped during the Chogyal regime when priority was given to conversion to Buddhism. The orthography is traditionally used as an initial step in reading and writing Lepcha and is well located in a famous work entitled Lazong. Lazong consists of Lepcha consonants recited by a teacher in the right melody enabling students to speak, read and memorize the letters.

The Lepcha literary tradition comprises genres such as story or narrative (Sung), book (Chyo), prayers and blessings (Munlom), legend or biography (Namthar), poetry, fiction, folktales, folksongs, cultural writings, and religious works.

RELIGIOUS BELIEF

Lepcha traditional religion is based on oral traditions performed by the Mun/Bongthing Padim. They are regarded as the custodians of Lepcha culture. They play an active role in healing illness, exorcizing demons and guiding souls to afterlife. All the rituals and religious ceremonies from birth to death are initiated by Mun/Bongthing Padim who act as an intermediary between Gods, humans, and spirits. It is also believed that Mun/Bongthing Padim can interact with the supernatural.

The Lepchas are divided into different religious communities such as Buddhist, Christianity and Hindu, but they have a common cultural denominator which is their tradition. The commonality can be traced through a common expression Rongkup-Rumkup used by all Lepchas belonging to different faiths, which means 'Lepcha, the Children of God.' Almost all prayers are an invocation or are directed towards nature such as trees, plants, mountains, rivers, and streams.

Lepchas are nature worshippers. Nozyongnyu is considered as the Chief Goddess of the Lepcha tradition and It-Bumoo is acknowledged as the mother creator, a female earth deity. Lepchas have separate deities for separate clan, village, family, and region. The clan deities are usually named after names of peaks and rivers; the village deities have some natural environment and the regional deities are those associated with Kanchenjunga.

Despite the introduction of Buddhism and Christianity to the Lepchas of Sikkim, the traditional Lepcha culture and their faith in local gods and goddesses continued without any discomfort or hesitation. The different-layered religion in Lepcha culture co-exists together through equal division of roles, rituals, and values towards the community and people. Accommodating Buddhism into Lepcha culture has to some extent affected the Lepcha identity thereby resulting in some minor or major changes. For instance, the Buddhist practice of cremation of the dead is not fully acceptable by Lepchas as they believe that cremating the body marks the end of the lineage.