"Lingthem Revisited"

Lingthem Revisited
Social Change in a Lepcha Village of North Sikkim

-By Rip Roshina Gowloog

Publisher: Har-Anand Publications (1995)

ISBN: 81-241-0275-9

Written by Rip Roshina Gowloog as her doctoral thesis, "Lingthem Revisited," is a restudy of Lingthem, a Lepcha village in North Sikkim.

In 1937, Geoffrey Gorer and John Morris, the two British anthropologists studied this village and published "Himalayan Village" and "Living with the Lepchas" respectively, the following year.

Gowloog has tried to base her work in their findings and record the changes in the span of fifty years as she writes of "Lingthem in 1987."

While introducing the village, it is "desirable" that Dzongu, the Lepcha reserve is mentioned because Lingthem is located here. "It is the only place where the Lepcha land has not been alienated to any other community." In an attempt to restudy the similarities and differences of Lepcha lifestyle in Lingthem between 1937 and 1987, Gowloog mainly focuses in the change in economy, social organization, and religion.

The economy of Lingthem accounts to agriculture where Lepchas are alleged to be "poor agriculturalists." But Gowloog points out that the land has always been considered the most precious possession for the Lepchas. The form of cultivation has changed from shifting to settled while cardamom plantation takes a high toll as they are even grown at a height of about nine thousand feet.

In Gorer and Morris' report, "domestication of animals was more for socio-cultural reasons than for economic ones." Lepcha ceremonies relating to birth, marriage, and death all required animal feasting while medical diagnosis also required animal sacrifice. In Gowloog's report, economic value had found much favor in rearing animals as the Lepcha socio-cultural and medical practices were gradually disappearing.

In 1937, hunting, weaving, and carpentry were already in decline and it is no surprise that these three activities were hardly practiced in 1987. Trade however was much talked of during the Gorer and Morris years but according to Gowloog, "trading in the real sense has disappeared completely." People have now resorted to setting shops and engage in "petty business" instead.

Morris notes that in 1937 Lepchas of Lingthem had "a joint family system." While the parents went about doing their household chores, the children led a carefree life with no specific responsibilities. It was only until the introduction of schooling that now occupies their time is learning new languages, history etc. According to Gowloog, school for them can also mean, "subjection to a system of discipline which they are not used to and which they often resent."

In early days, marriages were usually arranged by the bek-bu, the middleman with much knowledge of the language and tradition as he negotiated between the bride and the groom's family. It is reported that the most popular form of marriage in 1987 study resulted the case of elopement.

Ancestor worship and mun-bongthingism were the two religions practiced by Lepchas until Lamaism found its way and have ruled the place. In a broader sense, "the Lepchas of Kalimpong have been considerably westernized and Christianized; those of Sikkim have been greatly Tibetanized; and those in Nepal Hinduized or Nepalicized." But the Lepchas of Lingthem have found their replacement in Lamaism as Gowloog reports of only two Christians in the village and Hinduism is yet to arrive.

The external influence to hamper their "traditional" culture have been discussed by scholars and writers as they often term Lepchas as "the vanishing tribe." It is saddening when Lepchas agree among themselves regarding this statement.

It is interesting when Gowloog says, "The feeling for fellow Lepcha, no matter what their economic status or religious affiliation, is clearly there. I could experience this personally at Lingthem. The enthusiasm and cooperation of the Lepchas whose help I sought was unparalleled. They could perhaps not be equally enthusiastic about helping me in my research if I were not a Lepcha."

Indeed Gowloog has reported the changes in Lingthem in the span fifty years time. Her effort is commendable. It is her contribution to the safeguarding of her people group.

Interestingly, the changes and external influences cannot be stopped. We live in a globalized world where the exchange of cultures and information is unstoppable.

It is a notable feat that the Dzongu reservation policy has safeguarded Lepcha culture and given hope for a people group on the verge of decline. It is only hoped that the Lepchas in Dzongu reserve will not be isolated as an "exotic" people group. It is but hoped that Lepchas living elsewhere will rethink their priorities… "my people live in a reserve!" and those able will awaken to do something for the betterment of the community.

It will be interesting to perhaps read a report on "Lingthem in 2037." It is anticipated that the changes reported will be more of a positive transformation update as the Lepchas in Lingthem balance their cultural-traditional ties with that of the postmodern world of today.