GTA AGREEMENT EXPOSED BY LIMBU MARCH IN SILIGURI

[DIPAK DE]

GTA AGREEMENT EXPOSED BY LIMBU MARCH IN SILIGURI

- DIPAK DE [HUMAN RIGHTS ACTIVIST, M. PHIL IN HUMAN RIGHTS]

The event on which this article is written has been supposed, some of friends who are interested on happening of Darjeeling, as of near possible occurrence. I shall not be supposed as according to the remotest degree of serious faith to such an imagination of such occurrence an event in Darjeeling district when demand to get ethnic/tribal group recognition of the artificial ‘Gorkha’ race is mentioned in the Memorandum of Agreement for the formation of Gorkhaland Territorial Administration in Darjeeling hill and GTA is running will full support and promotion of the Central Government and West Bengal government. Mentioning this event and the true picture, I have not considered myself as merely weaving a series of blaming. The event on which the interest of this article depends is exempt from the disadvantages media support as media is declined to narrate who is a Nepali and who is a Gorkha? It was recommended by the novelty of the event which it develops after the formation of Mayal Lyang Lepcha Development Board [MLLDB] in February, 2013 as consequential result. It is a physical fact that same persons are presenting themselves that they are Limbu ethnic/tribal group as well as Gorkha ethnic/tribal group; same persons are demanding Limbu Tribal Development Council [LTDC] and recognition of Gorkha ethnic/tribal group. I have thus endeavour to preserve the truth of the elementary nature of ethnic/tribal group and not a mere tale for enchantment to readers. The event is – people of recognised Limbu [Subba] Schedule Tribal Group of West Bengal marched on 6th January, 2014 in Siliguri of Darjeeling district to press their demand for the creation of Limbu Tribal Development Council [LTDC] and submitted their petition to the Additional District Magistrat [Siliguri].

It was recommended by the novelty of the situations which it develops, and however, possible as a physical fact to expose the true fact, affords points of view to the imagination for the delineating the Nepali immigrants along with structure of Nepalese community in Darjeeling hill and the process how the Limbu Tribal group was recognized as Schedule Tribe in 2002 in India, more comprehensive and commanding that any which the ordinary relations of the events can yield. I have not scrupled to innovate upon their combinations. According to census 2001 of Nepal, total population of Nepal was 23,151,423 persons and based on mother tongue Limbu population was 333,633 persons. There were about 105 castes and ethnic/tribal groups in Nepal in 2001 census and Limbu is an ethnic/tribal group out of about 56 ethnic/tribal groups. Census 2011 of Nepal provided numerous invaluable socio-economic facts about Nepalese population - total population of Nepal was 26,494,504 persons. There are 126 castes and ethnic/tribal groups reported in the census 2011. According to category of religion Hindu is 81.3%, Buddhism is 9% Kirat is 3.1% of the total population. Based on mother tongue population of Chhetri is 4,398,053 persons [largest caste (Kshatriya) in Nepal - Hindu hierarchy caste system], followed by Brahmin-hill [Bahun] 3,226,903 persons, Magar 1,887,733 persons, Tharu 1,737,470 persons, Tamang 1,539,830 persons, Newar [under castes system] 1,321, 933 persons, Rai 620,004 persons. According to mother tongue total population of Limbu is 343,603 persons and in Eastern Mountain 56,080 persons, in Eastern hill 174,318 persons and in Eastern Terai 101,948 persons i.e. Limbu population are concentrated in Eastern region of Nepal.

Limbus of Darjeeling stated that there are around 1.5 lakh Limbus in West Bengal state and around 5 lakh Limbus in India. It is to be carefully noted that according to mother tongue Limbu people of West Bengal expressed their identity last time in the census 1951 of India; thereafter they mentioned their mother tongue Nepali. In the census 1951 total Limbu population in Darjeeling district was 20,092 persons and out of which 201 persons in Siliguri sub-division and rest in Darjeeling hill. There were negligible Limbu people in other parts of West Bengal state. These Limbu people may be taken into account as Indian Limbu. In Bengal District Gazetters, Darjeeling, 1907 it is mentioned that the next most numerous Nepalese is the Limbu [14,300 persons], who bear the title Subba and whose original home is also in the east of Nepal – supposing that they are the descendants of early Tibetan settlers in Nepal and they have now intermarried largely with Lepchas – they do not rank among the regular fighting tribes of Nepal – they are now chiefly carriers and porters, but also engage in agriculture, grazing and trade. Taking into highest decadal growth rate 23%, the Indian Limbu population is now approximate 70,000 persons in West Bengal state. But they are claiming around 1.5 lakh i.e. about 80,000 Limbus are foreigner Limbus in West Bengal state and both for Indian Limbus and foreigner Limbus they are demanding Limbu Tribal Development Council [LTDC]. Most attracting point is that Limbu people are ethnic/tribal group in Nepal and in India in both countries but at the same time submitting in India that they also belong to Gorkha ethnic/tribal group. How a person belongs at the same time two ethnic/tribal groups? Limbu ethnic/tribal group is not indigenous group of India. Limbu people are immigrant population from the country Nepal. In contrast, Lepcha population are indigenous group and ethnic/tribal group of India and they are aboriginal population of Darjeeling hill. Darjeeling hill was under the geographical area of Sikkim kingdom.

According to record, the first immigration of Nepalese entered in Darjeeling hill from east side of Nepal who flocked in to exploit the land at the end of 1839 or early 1840 from the appointment of Surgeon Major Archibald Campbell as Superintendent of Darjeeling who retired in 1861. Migration of people from one region to another region and from one country to another country for socio-economic, political, cultural and other reasons is a common trend throughout the ages across the world. Conflict between the immigrants and pre-settled community is also common phenomenon. Ethnic conflicts with the new comer and anti-immigrant policy of the state may again stimulate the forces of remigration of the immigrants.

The aborigines in India are legally notified category called the Scheduled Tribe [ST] who are not a static community both in terms of number and development. According to the annual report of the Ministry of Tribal Affairs, 700 communities so far, have been notified as STs in India. In 2001, the STs comprised 8.2% of the total Indian population spread over 187 tribal districts. In the North-eastern region STs are in a majority in four states and their population constitutes 12% of the total ST population of the country. There are long history on the advent of British in North-eastern region, their contact and encounter with the indigenous populations, the aborigine raids, resistance and subjugation under colonial rule and the eventual process of integration with the people of India. There are a total of 209 listed STs in this region belonging to six different categories. The British had their own understanding had emphasised to keep the Nepalese immigrants segregated from the plainsmen and British deliberately and actively engineered the Nepalese immigration into Darjeeling hill. The eastern regions of Nepal [wherein the Limbu people emerged], which also originally formed part of Sikkim, but were later taken over in 1788-89, comprised tribal groups which were distinct in culture and language from the Khas [under castes system] and Newar [under casts system] peoples of Nepal.

Social scientists are denoting that ethnicity is the membership of distinct people posing their own customary ways or culture. In a broader sense, ethnicity takes shapes on the basis of certain characteristics like language, religion, beliefs, race, caste and certainly a common cultural tradition which differentiate a particular ethnic group from the others. Taking into consideration these points, how the Limbu people are claiming that they belong both Limbu ethnic/tribal group and Gorkha ethnic/tribal group? The problem is that the Gorkha race is artificially created by some Nepalese, West Bengal government and Government of India – so Gorkha race is false, fictitious race and human rights’ philosophy and jurisprudence opposing this false, fictitious Gorkha race. No Gazette notification, no administrative order, no agreement, no resolution in Parliament or Assembly can create ethnic/tribal group, race, community. Through natural process these are created. So these should be real, natural. At present world, ethnic/tribal group, race, community are the subjects of United Nations and human rights.

In Article 27 of International Covenant on Civil and Political Rights (ICCPR) reads: ‘In those States in which ethnic, religious or linguistic minorities exists, persons belonging to such minorities shall not be denied the right, in community with the other members of their groups, to enjoy their own culture, to profess and practice their own religion, or to use their own language.’ So human rights activists/defenders want real, natural ethnic/tribal group, race and community and they will support and promote their rights. In Article 2(1) of the “Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and Linguistic Minorities” reads: ‘Persons belonging to national or ethnic, religious and linguistic minorities (hereinafter referred to as persons belonging to minorities) have the right to enjoy their own culture, to profess and practice their own religion, and to use their own language, in private and in public, freely and without interference or any form of discrimination.’ Each ethnic/tribal group has its distinct socio-cultural identity and a sense of it motivates the group to attain its goal. Limbu group is not a sub-ordinate group, so denunciation or acceptance of imposed identity does not arise at all and annunciation of their own identity is the standard identity.

‘Life is length of printed cloth,/wet with resolutions./Birth and death stand at each end,/drying it in the sunshine of Truth,/hanging it from the tree of this world,/sheltering it from the showers of Hope.’ – from Siddhicharan Shreshtha’s poem ‘A Suffering World’ [Visva-Vyathā], translated by Michael James Hutt.

There is no institutional framework for the access of information on how the Government of West Bengal recognized the Limbu ethnic/tribal group? Citizens are deterred by a culture of secrecy on this area of the process of recognition and on the determination of how many Limbus [Yakthumbus, in Limbu language] are residing in West Bengal especially in Darjeeling district whereas since the year 1961 in census, Limbus are enumerated themselves disclosing their mother tongue as ‘Nepali’. Most Darjeeling citizens who had grown up in the post-Independence era had little idea to how to be culturally Tamang, or to speak Limbu, for example, much less how such identities might be ‘marketed’. Members of ethnic organizaitons in Darjeeling and Sikkim began connecting with seasonal labourers from the own communities who still travelled back and forth to Nepal. These interactions can be almost farcical, with cash-strapped men of ethnic/tribal groups of Nepal taking time out from their work to perform songs and dances, which their Indian cousins then record on video for eventual presentation to the Ministry of Tribal Affairs in New Delhi. ‘We must learn how to be tribal. This is difficult for us, but very important,’ said one leader of Darjeeling’s Mukhia/Sunuwar Rai ethno-political organizsation, which agitating as to get Scheduled Tribe recognition. In 2002, Sikkim recognized Tamang and Limbu as Schedule Tribe. The leadership of the groups who have already attained tribal status are reluctant to divulge their hard-won strategies. An established group calling itself ‘Bharatiya Gorkha Janajati Manyata Samiti’ argued that all people of Nepali origin should be recognized by the Central Government as a Scheduled Tribe [ST] en masse, rather than an individual groups. Some ethnic activists scoff that this Bahun led organization is simply an attempt by those excluded by the definition of janajati in Nepal namely Bahuns [hill Brahmin] and Chhetris [Kshatriya] under Hindu caste system [ from the article ‘Seeking the tribe, Ethno-politics in Darjeeling and Sikkim’ by Sara Shneldermn and Mark Turin].

The Chief Secretary of the Government of West Bengal explained as – ‘after 1988 elections took place, two other elections were held, within the extended term, the fourth election to the General Council of the Darjeeling Gorkha Hill Council was to be held before March 26th, 2005, and during this time, Mr. Subash Ghisingh the Chariman of the Darjeeling Gorkha Hill Council started demanding the Sixth Schedule on the basis that there is a demand for constitutional status for DGHC of the hill areas of Darjeeling. Then only the State Government started examining the issue. At a time, even before he started demanding, there was a proposal from DGHC for declaring two communities Limbu and Tamang as tribals in 2004-2005, and that was being examined by the Government of India. So finally sometimes in 2005, they declared these two communities as tribals…………The Cultural Research Institute is under the Backward Classes Welfare Department [Government of West Bengal], which looks after Scheduled Castes, Scheduled Tribes and also other Backward Classes. It is not merely for other Backward Classes. And we did a quick job in the sense that we took the 2003 electoral rolls, and from that on the basis of the type of ……” [read the report of Department Related Parliamentary Standing Committee on Home Affairs, on the Sixth Schedule dated 2/02/2008]. From the list of The SC & ST Act 1989 it appears that Limbu (Subba) in Serial No.39 and Tamang in Serial No.40 received the assent of President on 7th January, 2003. Impossible occurrence is that - Cultural Research Institute able to determine from the electoral roll of 2003 how many Tamangs and Limbus are in this roll and from this number was able to find out total population of Tamangs and Limbus; from this electoral roll Cultural Research Institute was able to find out the live language, tradition, religion, beliefs, cultural tradition which differentiate a particular ethnic group from others. Cultural Research Institute declared that the total population of Tamangs and Limbus, jointly, came about 31.4 per cent of the total population of tribal hill areas [means Darjeeling hill areas]. In census 2001 of India, Scheduled Tribe population of Darjeeling district was 204,167 persons and total of Bhutia ST [60,091 persons] and Lepcha ST [32,377 persons] population was 92,468 persons and they are mainly residing in hill areas of Darjeeling district. In the hill areas, according to census 1951, based on mother tongue, Tamang population was 48,744 persons and Limbu population was 19,891 persons. How this Institute arrived at 31.4 per cent of the total population of tribal hill areas?

Name of mother tongue of Limbus is ‘Yakthungpan’, is a Sino-Tibetan language. ‘Yak’ means hill. It is the legend that Limbus of Nepal migrated from southern Tibet via Olang Tshung Gola pass and Limbus of Sikkim i.e. Tsong people were the natives of “U-Tsang” territory of Tibet. They migrated from this Tsang province and entered Sikkim for settlement. In Sikkim local people called them “Tsong” because of their migration from Tsang province of Tibet. At the time of Gorkha conquest of Nepal after capturing Nepal valley in 1769 [Gorkha means Gorkha kingdom], the country east of the Arunkhola was held by petty Limbu chiefs on quasi-feudal terms, from the Hindu Rajas of Bijapur and Makwanpur, at whose courts representative Limbus discharged the duties of Chauntra or Prime Minister. Taking refuge in the hill forts the Limbus offered a gallant resistance to the invading soldiers of Gorkha kingdom, and the latter underwent many repulses before their supremacy was fully established [conquered in 1788]. Limbus are within Kiranti groups, the Kirantis include (1) Limbus or Yakthumbus, (2) Rais or Khambus and (3) Rai or Yakkas. The term Subah or Suffah or at present Subba is generally adopted by Limbus, whilst Rai is a name often claimed by Khambus and Yakkas – both the term signify practically the same thing viz. chief. Now-a-days most Limbus call themselves ‘Subba’, whilst Khambus and Yakkas call themselves ‘Rai’. Khambus and Yakkas also called Jimdars. East from Nepal proper, the mountains territory was occupied by Kirants and in 1769 recognized the Kirant country as being an independent State. These Kirants are frequently mentioned in Hindu legend. Up to 1887 every Gurkha Regiment of British-Indian Army had its proportion of Limbus and Rais. The 6th, 7th and 8th Gurkha Regiments, up to 1887, recruited mostly, if not entirely from Darjeeling and a very large proportion of their men were Limbus and Rais [from the book ‘Gurkhas’ by Eden Vansittart]. The Limbus are not Hindu, not divided by cast system whilst the Khas’s are pure Hindu, divided by caste system, at the top hill-brahmin ‘Bahun’, next Kshatriya ‘Chhetri’ and ‘Thakurs’/’Thakuris’.

Date: 06/02/2013 Dipak De
[Human Rights activist; M. Phil in human rights; member of Amnesty International; UN on line volunteer on human rights]

[tsong....@gmail.com]

A beautiful CUT & PASTE JOB (thanks to Wikipedia - research papers is just a click away)
Mr. De-Rights i belong to Tsong Community and as per your article i am a foreigner. Yes! you are right i was born in 1973 in Sikkim. Naturally by birth i am a foreigner. (I see you are also UN Online Volunteer on Human Rights - so i think you have done your homework. People born in Sikkim are domiciled under Register of Sikkim Subjects. 1973 - Sikkim was Independent Country)



Here is a few History Lesson for you. Kindly read these also its also a CUT & PASTE JOB from wiki sites LIKE your self. RACIST TAGS by a so called Human Rights activist + M. Phil in human rights + member of Amnesty International + UN on line volunteer on human rights - "WOW - So Cool - Your Work Description & Education Degrees - was it a cut & paste job"

Anyways take this;




Monrees (Rongs or Lepchas) of Sikkim and Nepal are one of the Mongoloid Human Race evolved during 45,000 – 40,000 years ago somewhere in North Eastern Eurasia from the Negroids diverged 110,000 years ago in East Africa. They spread throughout the world and knowm as Native Americans, Chinese, Japanese, Koreans, Philippines, Native Himalayans or the Ancient Kiratasetc. A group of this Mongoloid Human Race migrated downwards, cross the high Himalaya from the Indo-Burma Corridor and entered the Himalayan Region about 32,000 years ago (30,000 BCE) (Dr. Anatoly Yakoblave Shetenko in Tamang, Moktan D.’s Book of Thu:Chen Thu:Jang, 1998, Kathmandu) and spread foraging throughout the Himalayan region as hunter-gatherers. They were the first humans who occupied the Himalayan region and thus known as Native Himalayans as in the case of Native Americans. The remained isolated for a long, long time bounded by the high Himalayan mountains to the north and the malarial infected sub-plains of Indian Sub-continent (Vansittart,1896).
By 2000 BCE they attended Chiefdomship social stage and established their kingdom for the first time in the modern Kathmandu Valley which was known by the Aryans who migrated from Mitani Kingdom, South West Turky (Michael, Cook 2003) to the Indian Sub-continent about 1500-1400 BCE (….) and recorded in their one of their epics, Mahabharata written by Vyasa in about 400 BCE (Panini … Brockington 1998, p. 26) as Kirat Kingdom. The Kingdom of Kirat Kings of the Himalayan region extended from Kathmandu Valley to the west of Tusroti Umroti (Brahmputra River) right from its establishment in 1779 BCE to 185 AD for 1964 years. However, with the defeat of 32nd Kirat King Khigu Hang by Somavangsi King in 185 A.D. the Nepal valley was disowned by them, but all the eastern part was under Kirat Kings Yokney Hang and then his sons Khamsoso Hang and Yakthum Hang Lillim Hang established Khambuwan and Limbuwan kingdom in about 200 A.D. respectively. Later on the Limbuwan Kingdom was divided into 8 (eight) Provinces and was being ruled by descendants of the Kirat Kings till 600 A.D. These eight Kirat Provincial Kings were: (i) Honden Hang, (ii) Yeketet Hang, (iii) Chasbi Hang, (iv) Laraso Pangbo Hang, (v) Khesiwa Hang, (vi) Ekangso Hang, (vii) Khadi Hang and (viii) Ime Hang (Lepcha Ponu).(I.S.Chemjong, 1948). Out of these eight Provincial Kirat kings one of the king was Ime Hang a Lepcha King known by them as Ponu in Lepcha Language (whose actual name is not known).
At about 600 A.D., a political revolution took place in Limbuwan and the Kingdom was again divided into 10 (ten) provinces and ruled by the 10 (ten) provincial Kirat Kings of Limbuwan namely:
(i) Samlupley Samba Hang ruled Tamber Khola Province and his fort was at Tamber Yock;
(ii) Sesekkum Satrenu Hang ruled Phedap Province and his fort was at Poklabung Yock;
(iii) Akluk Hang ruled Atrai Province and his fort was at Pemajong Yock;
(iv) Thindolung Koya Hang ruled Yangrup Province and his fort was at Hastapur Yock;
(v) Sesiang Sereng Hang ruled Mewa Khola Province and his fort was at Meringden Yock;
(vi) Niyaso Papo Hang ruled Panchthar Province and his fort was at Pheden Yock;
(vii) Emibhu Khewa Hang ruled Chhathar Province and his fort was at Takluk Yock;
(viii) Soyak Hang ruled Chaubise Province and his fort was at Kurley Yock;
(ix) Ing Hang ruled Das Majhiya Panch Khapan (Sankhuasobha) and his fort was at Chenlung Yock; and
(x) Ime Hang (Lepcha Ponu) ruled Ilam Province and his fort was at Angdang Yock.
With these ten provinces they limited their area only within the present Limbuwan area of Nepal. The entire eastern Himalayan region was fluid and left out unpopulated. This political or civil war or revolution within the Kirat Kings of Limbuwan brought about a great disunity among the Kirat Kings which caused migration of many groups towards the eastern Himalayan region of previous Kirat Kingdom or latter Limbuwan Kingdom. The followers of Ime Hang (Lepcha Ponu) migrated more towards east occupying the unpopulated areas beyond Tista, Chumbi Valley, Harchu Valley and AmoChu Valley of modern Bhutan etc.

The area of Limbuwan Kingdom extended from east of Arun River to west of Tusroti Umroti (Brahmaputra river) till the political revolution of Limbuwan of 600 A.D. The political revolution of 600 A.D. shattered the geographical possession of Limbuwan Kingdom. One of the 8th Kings namely Khadi Hang fled away with his supporters to the extreme east and established his own kingdom which is now known as Bodoland. Thereafter the area of Limbuwan was restricted to the Tista River to the east. By 9th century the Tibetans started migration to the present Bhutan area of Khadi Hang Kingdom and by 1616 A.D. Bhutan was carved out by the Tibetans from Limbuwan kingdom. Similarly, Tibetans migrated to Bhutan area or directly from Tibet started migrating to the present Sikkim area of Ime Hang Province (Lapchan province) of Limbuwan and by 1642 A.D. Sikkim was carved out from Limbuwan Kingdom by Tibetan migrants. Thus the Limbuwan Kingdom was divided into two parts: the present Limbuwan area of eastern Nepal and the modern Bodoland of Assam state of India with Sikkim and Bhutan Kingdom in between.(I.S. Chemjong 1948).
Thus, we find that Lepcha tribes are descendants of Kiratas or Native Himalayans foraging the Himalayan region since 32,000 years ago, established Kirat Kingdom by their ancestor Kirat King Yalamber in 1,779 BCE at Kathmandu Valley in the Himalayas and ruled for 1,964 years by 32 Kirat Kings, established Limbuwan Kingdom by Yakthum Hang Lillim Hang in 200 A.D. The Lepchas were there in Limbuwan and had a Panu (Ime Hang) as one of the descendants Kiratas out of the eight Provincial Kirat Kings of Limbuwan before 600 A.D. Further there was one of the provincial Kirat Kings (Ime Hang or Lepcha Panu) even out of the 10 (ten) provincial Kirat Kings afte rpolitical revolution of 600 A.D.

During the 7th century about 700 families of Shan Mokwan people (second batch) again migrated from China and Tibet, then Myanmar region under the leadership of Mund Maw Rong in Morang area and established a Kingdom there in of Limbuwan. The army of Ten Provincial Kings of Limbuwan drove away them from there to Khampajong, Tibet. Mung Maw Rung Hang again invated Limbuwan from Tibet under the mighty fore of Srong Tsen Gampo, the Emporer of Tibet arount c. 640s, defeated the Provincial kings of Limbuwan and ruled till his death. The people of 700 families assimilated with the previously occupied people of Limbuwan. Since he was without any son, one of his followers ruled Limbuwan for some time. Slowly, the provioncial Kings of Limbuwan again became independent and ruled their province independently. By about 700 A.D. onwards the Lepcha Panus of Limbuwan Kingdom were perhaps ruling only Ilam Province and east wards independently, and ruled by ten Panus (Kings) starting from Thekong Adek (7th century) to Thekong Mun Solong (1595-1642).(Sieger, Halfdam 1967). Thus, the history of Lepchas starts right from their evolution somewhere in the North Eastern Eurasia about c. 45,000 – 40,000 years ago and not from Mung Maw Rong Hang who lead 700 families of the second batch of Shan Mokwan people who migrated to the Morang area of Modern Limbuwan during 7th century.


CONFUSED

SEARCH GOOGLE - Lho Men Tsong Sum 1642 AD Kingdom of Sikkim.

[tsong....@gmail.com]

On Thursday, 6 February 2014 16:59:39 UTC+5:30, DIPAK DE wrote:

The Sikkimese Limboo: A historical retrospection
Introduction:
The Sikkimese Limboo, one of the races of mongoloid physiognomy is the aboriginal inhabitant of Sikkim. Quite often, they are addressed as ‘Subba’ and sometimes ‘Tsong’ by the Bhutias and Lepchas of Sikkim. However, they called themselves ‘Yakthungba’. They share very close historical and socio-cultural ties with Lepchas and linguistic affinity with Bhutias.Their total population in Sikkim is 56,650 i.e, 9.32% (DESME, 2006, Govt. of Sikkim) of 607688 total population of Sikkim (Cesus, 2011, Govt. of India). They are concentrated mostly in Singpheng, Darap, Nambu, Lungang, Lingbit, Timlon, Daramdin, Tharpu, Sombaria, Soreng, Timburbung, Khanisirbung, Samdong, Martam, Bermoik, Hee-Pangbhay, Uttarey, Lingchom, Tikject, Langang, Changay, Lungjik, Yaksum, Gerethang, Thinling, Mangsabung in the West, Sokay and Rabitar in south, Mangsila in the North and Aho, Assam Lingjay, Biring and Losing in the East district of Sikkim. Their literacy rate in Sikkim is 69.94% of their total population and 9.79% of total population of Sikkim. By profession, Sikkimese Limboo are agriculturalists (60.73%) pursueing subsistent agriculture and other land based activities (CRESP,2008,p.196). They are mostly land owning community in Sikkim. Their main source of income is from terrace cultivation of agricultural and horticultural corps, and livestock rearing. Some engage themselves in government as well as in private jobs (Subba,2008,p.304). They are Yumanists (animists) by faith and belief and have distinctive culture, very rich language, ‘Yakthung Sappa:n’ belonging to Tibeto-Burman linguistic stock with its own independent script, ‘Srijonga Script’ developed from Brahmi script.

The Sikkimese Limboos: A historical retrospection
The Limboos, along with the Lepchas, inhabited the land of present Sikkim from immemorial (Sanyal,1979,p.7). In the record of Sprigg, the Limboos of Sikkim were living even before there was Sikkim for them to live in. Sikkim came into its existence only after 1642 AD, Chu-Ta (Water Horse Year), the year in which PhuntsokNamgyal ascended the throne as the first King of Sikkim at Yaksum, Norbugang, now in West Sikkim (1999,p.V). There was free intercourse and strong ties between the Lepcha and Limboo communities (Basnet,1974, p.16). The Limboos under ten chieftains called ‘Theebo:ng Yakthung’ ruled a landmass called Limbuwan. The boundary of Limbuwan at that point of time extended right from Arun River in the eastern part of present Nepal in the west to Teesta River of present Sikkim in the east, from the Great Himalayans in the north to the Great Indian Plains in the South (Sanyal,1979,pp.6-7). The Lepchas were alsoruled by their chieftains over the century and the first chieftain was TurveyPanu (Siinger, 1967, pp.26-28 and Gurung & Lama,2004,p.108). The Lepcha chieftains ruled land bounded by the river of Teesta in the east and Rangit in the west (Chaudhury, 2006, p.23). However, both the Lepchas and Limboos could not develop a full-fledged state (Datta,1994,p.70) and finally they lost control over their principalities in the late medieval times when Namgyal dynasty was established in Sikkim (Das,1992,p.10 &Santrityayana,1994,p.209).

In the early fourties of the seventeen century, the three prominent Buddhist Chempos, GyalwaLachenChenpo, KardokRigzinChenpo and NgadakSempaChenpo arrived in west Sikkim at a place called Yaksum to spread ‘Cho’ of Buddhism[1]. So, PhuntsokNamgyal, descendent of Khye-Bumsa was consecrated as the first Chogyal of Sikkim at Yaksum[2]. After the acceptance of PhuntsokNamgyal as their first ruler by the three ethnic communities, Bhutia, Lepcha and Limboo or Yakthungba (Tuku, 1991, pp. 50-55), an agreement historically known as ‘Lho-Men-Tsong-Sum’was signed at DenjongPhuntsokKhangsar between the Ministers of Chogyal Chenpo on one side and the leaders of Lepcha and Limboo on the other side invoking the local deities of Pahungree, Phamurong, Tashiding, Pemayangtse, Thekchoyangtse, Rabdentseetc (Lho-Men-Tsong-Sum Document,Kharel, 2002, p.33,Subba,1999,p.125). While signing an agreement of trinity, they pledged and put their seals on the agreement swearing-in that the people of ‘Lho-Men-Tsong-sum’[3] will thereafter not have separate self-government but abide by one order, one destiny, one government and one religion (Subba,1999,pp.125-126).The main reason behind this agreement was to consolidate Namgyalrule and ensure co-operation among the Lhoree (Bhutias), Menree (Lepchas) and Tsongree (Limboos) who inhabited Sikkim at that time (Kazi, 1983, pp. 1-29, Basnet, 1974, p. 16). This event marked the establishment of what is called ‘communicray’ of ‘Lho-Men-Tsong-Sum’and finally full control over the indigenous Lepchas and Limboos by the Tibetan Buddhist theocrat with an effective propagation of Buddhist culture and religion. As such after the establishment Namgyal dynasty in Sikkim a large part of the land inhabited by the two ethnic communities came under the sway of Tibetan theocracyand subsequent process of Tibetan settlement took place in due courses of time. The Buddhist monasteries at Dubdi, Khechopalri and Sangachoelingwhich were meant for the Lepcha and Limboo were built with prime motive to convert them into Buddhist religion and culture (Khamdhak, 2004, pp. 276-285).During that time when a new Himalayan kingdom emerged, its boundary expended as far as Chumbi valley of southern Tibet in the north, Thangla of Bhutan in the east, Titalia of Bihar and Devagaon of Bangladesh in the south and Arun valley of present Nepal in the east (Gurung, 2011, p. 34, Risley, 1894, Sanyal, 1979, Subba, 1999, Wangchuk&Zulca, 2007, Yeshi&Namgyal, 1908).

In 1670 AD, TensungNamgyal succeeded his father as a second Chogyal of Sikkim. TensungNamgyal married three women, the Bhutanese, Tibetan and Tsong (Limboo). The third queen, named Yoyohangma was the daughter of Limboo chief of Limbuwan (then the part of Greater Sikkim after 1642 AD). After getting married with three ladies by TensungNamgyal, there was a quarrel among the three (Sikkim Darbar, 1963 &Kharel,2002,p.35).Such an unavoidable circumstance eventuated the construction of new capital of Sikkim at the place called Rabdentse for the third wife. In the accomplishment of the new palace, capital was shifted from Yaksum to Rabdentse. The Limboo queen, Yoyohangma (also called Thungwamukma by other name), while entering the newly built palace, was asked to name it. She named it ‘Su-him’ which in her expression in Limboo language meant ‘what a beautiful new house!’.Since then, Sukhim became the name of the newly built palace of Rabdentse but not the whole country as Risley quotes (1894,p.40). But however, in the latter stage, the word ‘Su-him’ became the name of whole country. In the subsequence years, due to mispronunciation ‘Su-him’ was also metamorphosed to Sikkom, Sukhim and then finally Sikkim. Therefore, the very name of Sikkim originated from two Limboo words ‘Su’ and ‘him’or ‘khim’meaning ‘New House’ in Limboo language. In glorifying this fact, Sinha (1975,pp.3-11) records, ‘appellation of word ‘Sikkim’ is the greatest contribution of Limboos to Sikkim’. This is say that word Sikkim is corrupted word of Limboos, ‘Suhim’. This is undisputable and undeniable fact that has been aptly glorified by every research scholars and historians and officially accepted and authenticated by ‘the Gazetteer of Sikkim’ by H.H. Risley, 1894. This is the reason why the Sikkimese Limboos even today consider the word ‘Sikkim’ as an epitaph of their Queen, Yoyohangma in their motherland and still call Sikkim ‘Sukhim’ and not Sikkim.

After the enthronement of the Chogyal, TensungNamgyal, the matrimonial alliance between the King, Royal Tibetan families and the Tsongs also strengthened and culminated to a great significance in the history of Sikkim. Even the royal Tibetan family members married number Limboo ladies (Basnet, 1974,p.17).The Chogyal granted Royal Decrees ‘Lahalmor’ to the Limboos, permitting them to use their customary drums like Negra (royal kettle drum) and Kay (Chyabrung) while observing their religious gathering, rituals and festivals which they had possessed since immemorial. Through this decree, the Limboo chiefs were permitted to look after the affairs of their ‘thums’, administrative centers (Gurung,1985,pp.69-74). The Limboos, during this period of time (1670-1700) were even said to be Charinangmooof the Royal Palace.[4]

Down the ages, the Limboos have also played crucial role in shaping the history of Sikkim from the time of immemorial (Kazi,1983,pp.1-29). During the time of Chador Namgyal, when the Bhutanese invaded Sikkim and the capital of Sikkim, Rabdentse was captured for eight years, the Tsongs along with the Lepchas and Bhutias fought very bravely against the Bhutanese enemies. They helped YugthingYeshe to carry the minor king to Lhasa via Ilam and Walong to escape the assassination from his helf-sister, Pedi Wangmoo. During thas time, Rhenock and Kalimpong of Sikkim were lost to Bhutan (Sikkim Darbar, 1963, Kharel, 002,p.13). In 1705, Chador Namgyal built, Pemayangtse Monastery and commended that the second of every three sons of a Bhutia family must be ordained a monk of the said Monastery. The Chogyal also made special provision for the Tsongs (Limboos) to get admitted in the Pemayangtse Monastery as a monk to learn Buddhist culture and religion (Sikkim Darbar, 1963,p.5).Such provision was made in due recognition of paramount role and sacrifices made by them for the sake of Sikkim.

In 1770s, new nation-building was taking place under the regime of Prithivinarayan Shah, the ruler of a small principality of Gorkha in western Nepal with the motive of consolidating Nepal into a strong and unified nation. Since 1775, the Gorkha soldiers under the leadership of Gorkha General, Jahar Singh frequently started invading Sikkim. In 1788-1789, during the reign of Sixth Chogyal of Sikkim, Tenzing Namgyal, the Gorkha force finally occupied Sikkim from the western border and Rabdentse remained under the Gorkhas for several years (Gurung, 2011,pp.29-36). The Tsongs, along with the Bhutias and Lepchas withstood strongly to expel the aggression and succeeded considerably (Sikkim Darbar, 1963,p. 8) even though Sikkim had to lose some parts of it to Gorkhas. In 1860s, the British Indian Company attacked and captured most of the parts of west Sikkim. In such situation, the Limboos had have sacrificed their lives, fought jointly with Bhutia and Lepcha great courage and resisted the rivals (Muringla,1983). Hence the history behind the Limboos of Sikkim has many folds of greatness and sacrifices which no other communities of Sikkim surpass.

Elsewhere it was mentioned that during the time, when PhuntsokNamgyal was consecrated as the first King of Sikkim in 1642 AD, the whole landmass of Limbuwan along with Limboo villages came under the Kingdom of Sikkim and thereafter the Limboos came under the sway of Tibetan theocracy and Buddhist culture and religion. But unfortunately aftermath of the Gorkha invasion, Limbuwan, which was within the fold of Sikkim got straddled into two nations, Sikkim under Namgyal dynasty (1642 AD) and Nepal under Saha dynasty (1774 AD).As a result, whole Limboos of Limbuwan were also divided into two folds. One under the Hindu ruler, Prithivirnarayan Saha in Nepal and another under Buddhist ruler, Chogyal in Sikkim.When such event took place, the Limboos of Sikkim were acculturised with the Buddhist culture while the Limboos of Nepal with the Hindu culture. As such the Limboos continued to remain as a sandwitch between the Buddhist and Hindu culture until recently.

According to the agreement, ‘Lho-Men-Tsong-Sum’, the ‘threesome’ were supposed to be the members of the same family. The Bhutia was considered to be a father, Lepcha mother and Limboo son. Through the council, called ‘Lho-Men-Tsong-Sum’ the kingdom was to be ruled. They all equally had to be represented in the council. They were not supposed to fight among themselves. If one tribe thinks ill of any other tribes, the culprit was to be vexed by the promise (Gurung, 1985, pp. 69-74). However, despite of the Limboos’strong historical hold deeply rooted into the soil of Sikkim, the policy of the successive Chogyals of Sikkim towards the Limboos was sometimes in the horns of delima. Sometimes, the Chogyals of Sikkim treated the Limboos as original inhabitants of Sikkim with reference to ‘Lho-Men-Tsong-Sum’ and sometimes discriminated against because of cultural and linguistic reasons and differences (Gurung, 2011, p. 208). Sometimes they (Limboos) were clubbed with the Bhutia-Lepchas with the use of popular expression ‘Lho-Men-Tsong-Sum’ and sometimes with Nepalis in terms of revenue or tax payment. So, the Limboos did not receive equal treatment from the successive rulers of Sikkim as the Bhutias and Lepchas received from the Chogyals of Sikkim. Even there is no record of Limboos being appointed as Dzongpans (Governors) as well as Kalons (ministers) like that of the Lepchas and Bhutias in the Royal Palace. They were granted mere decrees ‘Lahalmor’ permitting the Limboo chiefs to look after the affairs of their ‘thums’, administrative centres and to use their customary drums like Negra (royal kettle drum) and Kay (Chyabrung) while observing their religious gathering, rituals and festivals (Gurung, 1985, pp. 69-74).

In 1917, when Revenue Order No 1 was implemented, the Limboos were not protected as one of the members of the Chogyal’s citizens. They were unequally treated with Bhutia-Lepchas but at par with the Nepalis and had to pay higher revenue (Gurung, 2011, p. 129). Even when the Sikkim State Council was constituted in 1925, none of the Limboos were included in the Sikkim Council. In 1952, the Darbar of Sikkim introduced Parity System according to which, 6 seats were allotted to the Bhutia-Lepchas and 6 seats to the Nepalis in the Sikkim State Council. But no seat was allotted to the Limboos of Sikkim. However, the Limboos continuously made representations and put constant pressure upon the Chogyal of Sikkim for the grant of ‘Tsong Seat’ in the Sikkim State Council reiterating the historical record of the treaty ‘Lho-Men-Tsong-Sum’ and aboriginality of Limboos of Sikkim.

In 1958, in due respect and recognition of their historical records, the Chogyal of Sikkim nominated Indra Prashad Tsong as a Tsong councillor to represent the Limboos in the Sikkim Council. In 1961, on the basis of the Tripartite Agreement ‘Lho-Men-Tsong-Sum’ the Limboos were provided citizenship[5] through the Sikkim Subject Certificate along with the Sikkimese Bhutias and Lepchas (Sikkim Government Notification No 5/277/61, dated: 3rd July 1961, Rao, 1978, Datta, 1994, Kharel, 2002, p. 33). In 1966 under the Royal Proclamation, the Twelfth Chogyal of Sikkim, PaldenThendupNamgyal, provided the Tsongs (Limboos) one separate seat, ‘Tsong Seat’ in Sikkim Council for the restoration of their political rights and protection of their distinct identity (Sikkim Darbar Gazette, Gangtok, 21st December, 1966). Therefrom, Harka Dhoj Tsong became the councillor to represent the Limboos in the Sikkim Council in 1967. This change, however, was not welcomed by the leaders of Sikkim National Congress and Sikkim State Congress and was constantly objected by them. In counter, the Chogyal PaldenThendupNamgyal reiterated that the Tsongs were not Nepalis and in fact they were separate and distinct identity in themselves since ancient times, as such they were granted a ‘Tsong Seat’ (Kazi, 1983, pp. 1-29).In 1968, after the Chogyal’s approval on 11th March, 1967, teaching of Limboo language in the schools of Sikkim was also started as an optional subject upto class-II (Notification No 36/62/990/Edu 11th March 1968).[6. The Committee consisting of five members under the Chairmanship of Queen, Hope Cook was also constituted to study the deficiency of the Limboo text book in Sikkim (Subba, 2005, pp. 3-12).

The separate seat for the Tsongs (Limboos) in the Sikkim Council continued to remain until it was abolished on 8th May 1973 when a tripartite agreement was signed between the Chogyal of Sikkim, the leaders of the major political parties of Sikkim and the Government of India. Thereafter, the Limboos were merged with Nepalis. While abolishing the ‘Tsong Seat’ none of the Limboo was consulted or no consent of the Limboo was taken. This undemocratic act of abolishing ‘Tsong Seat’and their submergence with the Nepalispaved the way for the gradual erosion and dilution of Limboos’ distinct identity.

While overviewing the histrorical aspect of Sikkim, the Sikkimese Limboos are found to be most ancient as Sikkim itself and their history is as ancient as those mountains, rivers and hills of Sikkim. As such in the context of Sikkim, the Limboos are neither Nepalis by aboriginality and indigeneity nor Hindus by religion. From the historical standpoint, they are separate ethnic community with distinct identity in themselves. They are not the immigrant of Nepal or any other places, outside Sikkim and their ethno-culture and social way of life clearly demarcate them to be distinct and separate identity distinguishing from rest of the communities. They are the bonafide Sikkimese citizens who have become Limboos of Sikkimese origin along with their land when Sikkim emerged as one of the independent Himalayan kingdom in 1642 AD. The name of Sikkim furthemore authenticates their aboriginality and indigeneity in Sikkim. Many old documents and ancient history of Sikkim go on to prove these facts.

References:
Primary Sources:
Sikkim Darbar, Gazette, December, 21/1966, No-6.
Sikkim Darbar, Home Department, No 5/277/61 Dated 16th January 1962.
Census of India (2011) Provisional Population Totals, Paper 1 of 2011, Sikkim series 12.
Government of Sikkim (2006), Socio-Economic Census, Department of Economics, Statistics, Monitoring and Evaluation, Bonney Binding Works.
Government of Sikkim (2008)Report on the Commission For Review Of Environmental and Social Sector Policies, Plans and Programmes, IPR, KwalityStores(Printing Division),Gangtok.
Sikkim Darbar (1963) Sikkim: The People and its land, Publicity Department, Government of Sikkim, Sikkim Govt. Press, Gangtok.
Sikkim Darbar (1963) Sikkim: The People and its Land, Publicity Department, Sikkim Government Press, Gangtok.
Sikkim Darbar (1965) The Coronation of Sikkim, Sikkim Darbar, Gangtok, Sikkim.
Sikkim Darbar (1963) Sikkim; A Concise Chronicles, The Royal Weeding Committee, Sikkim Darbar Press, Gangtok.
Sikkim Darbar (1963) Sikkim; Sikkim Facts and Figures, Sikkim Darbar Press, Gangtok.

Secondary Sources: (Articles):
Datta,Amal (1994) ‘Ethnicity and Resource Management in Sikkim’, in Mahindra P Lama, Sikkim: Society, Polity, Economy and Environment, Gidwani Indus Publishing Company, Elegant Printers, New Delhi, 110064.
Khamdhak, B. L. (2003) ‘The Sikkimese Limboos; Their changing history and status in the pre and post merger of Sikkim’, in Harka Khamdhak, Emeythnasung, Modern Deepak Press, Nadesar, Varanasi, UP.
Sangkrityayana, Jet (1994) ‘Development without Stocks: A Himalayan Experience’ in Mahindra P Lama, Sikkim: Society, Polity, Economy and Environment, Gidwani Indus Publishing Company, Elegant Printers, New Delhi, 110064.
Tulku,Rinku (1991) ‘Buddhist Culture of Sikkim: Problems and Possibilities’ in Sikkim Govt. College, Bulletin of Research Cell,Vo-1,No-1, Research Cell, Sikkim Government College, Tadong, Gangtok.

Secondary Source (Books):
Basnet, L. B (1974) A Short Political History of Sikkim, S. Chand & Co. Pvt. Ltd. New Delhi.
Chaudhury, Maitryee (2006) Sikkim: Geographical Perspectives, Mittal Publications, New Delhi-110006.
Datta,Amal (1991) Sikkim Since Independence (A Study of Important of Education and emerging Class Structure), Mittal Publication, New Delhi-110059.
Gurung, Gopal (1985) Hidden Facts in Nepali Politics, PutaliSarak, Kathmandu, Nepal.
Gurung,S.K. (2010) Kunal Books, 4596/1A, First Floor, 11, Daryaganj, New Delhi-110002.
Kazi, Jigme N. (1983, Spotlight on Sikkim, Eastern Express Print Shop, Enchay Colony, Tibet Road, Gangtok.
Kharel, M.P.(2002) Socio-Economic Condition of Sikkim under Colonial Domination (1889-1947): An Authenticity Discourse, Thesis submitted to the University of North Bengal, Rajarammohnpur, Darjeeling, West Bengal.
Lama, R.P.& Gurung, M.M.(2004) Culture, Vol-III, Sikkim Study Series, Information and Public Relation, Government of Sikkim, Part-A, Kawality Stores, Gangtok, Sikkim.
Rao,Raghunadha P. (1978) Sikkim: The story of its Integration with India, Cosmo Publications, 24 B Ansari Road Daryaganj, New Delhi-110002.
Risley, H.H.(Reprinted,2001) The Gazetteer of Sikkim, Low Price Publications, A-6Nimri Commercial Centre, Near Ashok Vihar Phase-IV, Delhi.
Sanyal,C.C.(1979) The Limboos a South Eastern Himalayan Kirat People, Dipti Printing and Binding Works, 13M,Ariff Road, Calcutta-67.
Sinha, A.C. (1975) Politics of Sikkim, A Sociological Study, Thomson Press India Ltd., Publication Division, Farodabad, Haryana.
Sinha, A.C. (2008) Sikkim, Feudal and Democratic, Indus Publishing Company. New Delhi.
Subba,J. R. (1999) The Limboos of Eastern Himalayas with special Reference to Sikkim, Ambica Publication, New Delhi.

[1] In Tibetan vernacular, ‘Cho’ means‘Dharma’,and Gyal means King.
[2]Even in Limboo version ‘Yaksum’ denotes halting place three. Here ‘Ya:k’ means to halt and ‘Sum’ means threesome.
[3]Lho-Men-Tsong-Sum means the threesome of Bhutia, Lepcha and Limboo.
[4] The word ‘Charinangmoo’ in the statement of Yap Yongda means ‘pro-national as well as loyal of the Palace’.
[5]The status of aboriginality, i.e, aadibashihaak in Nepali language.
[6] Within six years of duration (1968-1974), altogether 9 Limboo language teachers were appointed by the Sikkim Dabar.