|  Lepcha
High up among the clouds in the Himalayas,
amidst the abode of Gods, legend says that there was a country
known as 'Mayel'. And there lived a tribe of simple folk who
called themselves `Mu-Tanchi-Rong Kup`, meaning `the mother's
loved ones.`
The Rongs popularly known as the Lepchas live
here. The word Lepcha, or Lapche means the people of vile speech
and was a contemptuous appellation given to this tribe by the
dominant Nepalese. Amidst the idyllic
backdrop of Mount Kenchenjungha, this tribe has managed to create
a perfect harmony with nature. Now many generations have passed
and the place has changed radically. The once unexplored, uncharted
territory inhabited by the amiable, peace-loving people has
now seen the rise of an all-pervasive cosmopolitan culture.
 Among
the hill-settlements in Darjeeling
Districts, touched by modernity, Lepchas from a negligible minority.
As a community they are virtually unnoticed. They have started
living in the outskirts of the towns creating small hamlets
in the valleys and gorges, faced with a bleak and uncertain
future. The members of the community who belong to the urban
milieu have almost lost their Lepcha identity.
The process of development imposed by the
colonial rulers had reduced the tribe to a state of subordination.
The original inhabitants of the land were subjected to a forced
homogenization that broke their tribal spirit. The emergence
of the so-called modernization also dislocated the people economically
and socially.
 Way-back
in history things were not the same. The Lepchas believe that
they are the true indigenous people of Sikkim
and Darjeeling, a
primeval race as old as the Himalayas. These deserted, old Lepcha
Buddhist monasteries in Kalimpong speak a lot about this race
and it's remarkable history.
A peace loving people, the Lepchas were free
and independent aboriginal inhabitants of the place. They were
the true friends of these rivers, forests and the hills, possessing
an extensive zoological and botanical nomenclature of their
own.
These people used to live an isolated life protected by the
forests and the mountains. Their society was organized on the
basis of sharing and equality - a structure that we call primitive
communism. They considered themselves as children of nature,
blithe spirits roaming the forests and the mountains, until
they were rudely shaken from their dream by this harsh present.
 A
number of western scholars have researched and written about
the tribe, but recently the Lepchas themselves have started
exploring their own origin. Among them writers like A. R. Foning
and K. P. Tamsong have notable contribution. Mr Miku Foning,
the youngest son of late A. R. Foning shares his experiences
in the context of changing times. Like most educated and committed
members of his community his faith in the rejuvenation of the
tribe is rather strong.
Historically, Lepchas are considered to be
oblivious to personal possessions. As a community they were
dependent on nature. The only possession they seemed to have
was their faith in Mount Kenchenjungha as their mother. They
were not keen about forming villages. But with the increase
in population and various invasions they were compelled to start
living in small hamlets in the valleys and forests.
The times have changed, so have the Lepcha
villages. The ones that still retain the original Lepcha spirit
are very rare in this area. About 20 Kilometers from the Kalimpong
town a small village named "Menchu" gives an introduction
to the rural ambience of Lepcha life. Inspite of being influenced
by all pervasive modernization this place still reflects the
calm and docile nature of the Lepcha community.
 Many
writers, anthropologists and historians had written about the
origin of these people, but none of these views are concrete.
But from their appearance it seems that they are from the mongoloid
stock.
But finally what prevails is life itself with
its powerful vibrations. Histories and myths, traditions and
superstitions all blend together in an age-old way of life.
The inexorable forces of time will inevitably change the face
of reality. But the "Mayel Lyang" will still exist,
in the mindscape of the people who are the true children of
the mountains.
 Myths
often become history; and if these myths are not exploded, they
go on to be the basis of our understanding of the world, our
dreams and aspirations. They set the foundations of our future
and they become part of our culture. No community is exempt
from this mechanism. These hills of North Bengal, the Mayel,
the land of the Lepchas, is no exception to this dynamism. These
incantations and fluttering flags are part of the myth that
refers to the unknown, the mysterious and creates admiration
and fear in people.
Bongthing, the priest and Mun, the priestess
are known for their healing powers. Over a period of time bongthing
and mun became the profession of some in the Lepcha community.
Perhaps they were the witch doctors among the Lepcha tribe.
Deprived of modern medical facilities, sick people were brought
to them. They may have healed many. In addition to this they
were responsible for keeping out the evil spirit from the community.
When there is a death in the community they have a major role
to play. They become the mediators of the deceased soul to reach
the world of the Gods.
 These
practices are very rare now and very few claim to be bongthing
or mun. Though a dying cult, it has gained acceptance among
other neighbouring tribes such as the Nepalese and the Bhutias.
We met Jermit mun of Mirik practicing inside the ruins of the
fort of King Gebo Aichuk another legendary character in Lepcha
history. Jermit mun performs various religious rituals, forecasts,
makes predictions and also acts like a medicine woman for the
Lepchas and other tribes of this area.
From birth to death, the bongthing and the
mun perform all the religious ceremonies and rituals for the
Lepchas. They are an integral part of the Lepcha culture. The
Rongfolks or the Lepchas cannot really understand the theology
or the spirituality preached by the priest and the priestess;
but this creates a fear in them. It is this fear that generates
faith in the incantations and the incarnation. This is the reason
prayer and worship become part of their life, no matter which
stage they are in. They worship everything from water to butterfly,
from trees to stones. In fact they seem to worship nature in
general.
Lepchas is a rich mine for anthropological
research. There are not enough serious studies made of this
tribe. Though many age-old practices have become a prey to modernism,
Bothing and Mun, the two pillars of Lepcha religion are still
very much alive and active. They still support keep alive many
religious practices and beliefs. The practice of appeasing devils
and demons, nature worship and ancestral worship are still very
much part of the Lepcha way of thinking. Some are myths; some
may have deep scientific reasons. It is only deep research that
can differentiate the two.
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