Deepmoni Gogoi & Ugen Bhutia
INTRODUCTION-
From
time 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 includes 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.
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 Nepali’s 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
Nepalis 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 22nd 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 16th century from Tibet followed
by Nepalese from Nepal. After the merger with India in 1975, Sikkim became the
22nd state of Indian Union and democracy flowed into the region.
Background of Pang Lhabsol
The
history of Pang Lhabsol goes back to 13th 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 17th
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 observed 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.
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[1].
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.
Notes and References
1. Dokhampa Sonam Gyatso, Souvenir- Inauguration of Statue of Unity,October,1996
; p.10-13.
2. Namgyal
Pasong, Souvenir- Celebration of Pang
Lhabsol as day of brotherhood. October 1998 ; p.15-18.
3. Sikkim
Observer-National Hill Weekly.
September 1996,vol VIII No 46, p.32
4. Gurung
Suresh Kumar, Sikkim-Ethnicity And
Political Dynamics(2011), Kunal Books. P.17
5.
Tan, Sor-Hoon & Whalen-Bridge, John(2008) (ed)-Democracy as Culture-Deweyan Pragmatism in a
globalising world, State University of New York
press.
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