THE BONGTHING PERFORMS SHEZUM PRAYERS IN GANGTOK FOR ACT
GANGTOK: Only a little time ago, Lepchas were thought to be on the verge of disappearance, but now they have appeared in great numbers in Gangtok, unanimously protesting against the Government to ban all hydel projects in Dzongu.
Even the only living and the highly revered, yet an old Bongthing in Dzongu, Atuk Lepcha and his youngest son came all the way from Tareng, Lower Dzongu, purposely to back the tribal fights over land as well as perform the annual Rong Shezum prayers here.
It is sheer coincidence, however, that the Shezum or the community prayers fell on 6 July, which facilitated the tribe to change their actual venue from Namprikdang in Dzongu this year to the BL House where the Affected Citizen of Teesta (ACT)-initiated Satyagraha and hunger strike is currently on.
“Prayers and offerings were made to various gods and deities residing on earth, asking for protection from all kind of evils and disturbances inflicting our society”, explained the Bongthing.
The old Bongthing’s initiative drew instant recognition from both locals and few outsiders present and some even came forward to offer scarves as a mark of respect. And although the Shezum prayers were a short one, the message that Bongthing was able to deliver through it beats time and space.
People who came to express solidarity with the protestors and might have felt “high-handedness” would never be able to beat the peace and resilience of the tribe as well as their love for the land. “The Lepcha tribe headed by their Bongthing, in the meanwhile can always be seen together when it comes to sharing moments of sorrow and joy”, members from the solidarity group felt.
For the tribe, life in their society is unimaginable without a Bongthing. It is the Bongthing who is responsible to keep the Lepcha Lungten (culture, custom, traditions and way of life followed from the beginning of creation) alive not only by re-telling Lungten Sung or story from the beginning but also is empowered by Itbumoo to act as the medium between humans and the gods. Therefore, it is he who offers prayers on the people’s behalf.
Bongthing Atuk Lepcha is revered as medicine-man, spiritualist, preacher and a priest rolled into one. He is in great demand and reaches every Lepcha home in Dzongu when there is “always and invariably some sort of sickness occurring” believed to be some works of some malignant spirits. “I never fail to offer my morning prayers. I get up early and without having anything I go to a hill from where River Teesta can be visibly seen so that I can offer my prayers. I have been doing this for 60 years now”, the old Bongthing said.
Past three months. When the chief minister aired promises to the Lepchas during a literary programme in March, earlier this year at the government college auditorium, all eyes caught the posture of an old Bongthing from Kabi. Neither the political intricacies nor the officer sitting next to him constantly fidgety about his pair of spectacles could divert his attention from listening to what the chief guest had to say.
Few pressmen followed his every move. He never blinked his eyes, save the movement of his long beard and the peacock feather rooted on the sumo thakdip, when he nodded his head when the chief minister said, “Our government will accord Primitive Tribe Group status in advance even though the centre may take some time”. The hall reverberated with a thunderous applaud when the chief minister said this.
But the priest remained calm. 45 minutes past and he was still in the same pose, conceivably conscious of the future.
Even the only living and the highly revered, yet an old Bongthing in Dzongu, Atuk Lepcha and his youngest son came all the way from Tareng, Lower Dzongu, purposely to back the tribal fights over land as well as perform the annual Rong Shezum prayers here.
It is sheer coincidence, however, that the Shezum or the community prayers fell on 6 July, which facilitated the tribe to change their actual venue from Namprikdang in Dzongu this year to the BL House where the Affected Citizen of Teesta (ACT)-initiated Satyagraha and hunger strike is currently on.
“Prayers and offerings were made to various gods and deities residing on earth, asking for protection from all kind of evils and disturbances inflicting our society”, explained the Bongthing.
The old Bongthing’s initiative drew instant recognition from both locals and few outsiders present and some even came forward to offer scarves as a mark of respect. And although the Shezum prayers were a short one, the message that Bongthing was able to deliver through it beats time and space.
People who came to express solidarity with the protestors and might have felt “high-handedness” would never be able to beat the peace and resilience of the tribe as well as their love for the land. “The Lepcha tribe headed by their Bongthing, in the meanwhile can always be seen together when it comes to sharing moments of sorrow and joy”, members from the solidarity group felt.For the tribe, life in their society is unimaginable without a Bongthing. It is the Bongthing who is responsible to keep the Lepcha Lungten (culture, custom, traditions and way of life followed from the beginning of creation) alive not only by re-telling Lungten Sung or story from the beginning but also is empowered by Itbumoo to act as the medium between humans and the gods. Therefore, it is he who offers prayers on the people’s behalf.
Bongthing Atuk Lepcha is revered as medicine-man, spiritualist, preacher and a priest rolled into one. He is in great demand and reaches every Lepcha home in Dzongu when there is “always and invariably some sort of sickness occurring” believed to be some works of some malignant spirits. “I never fail to offer my morning prayers. I get up early and without having anything I go to a hill from where River Teesta can be visibly seen so that I can offer my prayers. I have been doing this for 60 years now”, the old Bongthing said.
Past three months. When the chief minister aired promises to the Lepchas during a literary programme in March, earlier this year at the government college auditorium, all eyes caught the posture of an old Bongthing from Kabi. Neither the political intricacies nor the officer sitting next to him constantly fidgety about his pair of spectacles could divert his attention from listening to what the chief guest had to say.
Few pressmen followed his every move. He never blinked his eyes, save the movement of his long beard and the peacock feather rooted on the sumo thakdip, when he nodded his head when the chief minister said, “Our government will accord Primitive Tribe Group status in advance even though the centre may take some time”. The hall reverberated with a thunderous applaud when the chief minister said this.
But the priest remained calm. 45 minutes past and he was still in the same pose, conceivably conscious of the future.
