Saturday 7 July 2018

SIKKIM'S WELL ACCLAIMED LITERARY FIGURE - WANGDI TSHERING LAMA




66 years old Shri Wangdi Tshering Lama (Yonzon) residence of Tharpu, Namchi, South Sikkim is one of the well known literary figure of Sikkim. His published books which includes Collections of Poem, Stories, Plays , articles in different magazines & newspapers of Sikkim, Darjeeling, Nepal & Assam was immensely responded and well acclaimed by the readers and the literary associations of these regions. Besides he was more passionate on Thanka arts and domestic temple arts.


Till date he was awarded and felicitated by many associations including a letter of appreciation by Department of Human Resource & Development, Government of Sikkim during his tenure as a Headmaster in school.

His family consist of wife Smt. Kamala Devi Tamang (Ghising) , daughter & son's. He is a lifetime member of Nepalii Sahitya Parisad, Gangtok. Due to complications in his eyes , he is now permanently blind.
| PUBLISHED WORKS |
- Lama ka kavita haru (Nirman Prakashan)
- Yo Yatra kahiley na tungious
- Kalo Raat
- Kavyasithwo Chan haru
- Junkeri ko Prakash ma kachuwa ka paila haru
- Wangmath
- Hamro Mahar
- Pushpa Bristi
- Mainam
- Dharma chakra prawartan
| PLAYS |
- Adhuro Kavi Sammelan
- Nawlo Kiran
Besides article in Dr. Lakhi Devi Sundas book, Bindu Sikcha ( Assam), Sastra an many more articles published in the magazines and newspapers of Darjeeling, Sikkim, Assam, Siliguri and other places.
| AWARDS & FELICITATION |
- Certificate of Appreciation (Government of Sikkim, HRDD, 1996)
- Felicitated by Kitam Yuva Sastra/Kitam Secondary School , 1997
- Felicitated by Zarong Aaneyang Yuva Sahitya Pratisthan , 2002
- Felicitated by Himali Prakashan, Dentam , 2002
- Srasta Award, 2004
- Felicitated by Pabong Secondary School
- Shiv Kumar Rai Smriti Award, Namchi, 2006
- Felicitated by Indrakil Natya Manch, Namchi, 2007
- Felicitated by Kamrang Yuva Khelkud Sangh, 2007

GOMCHEN PEMA CHEWANG TAMANG OF NAMCHI, SOUTH SIKKIM

(1918 - 1966)


Gomchen Pema Chewang Tamang (1918–1966) was a Tibetan Buddhist scholar, teacher and a renounced practitioner. Born as Ratnaman Tamang 1918 (Year of Horse) Boomtar, Namchi, South Sikkim, Erstwhile Sikkim Princely State, he was the main founder and head lama of Tendong Dichhen Salhun Gumpa. He did his spiritual studies in Tibet and acquired the title of ‘Gomchen’ (the great meditator) from an eminent Rimpoche Yongzi Dangi Wongpo of Namdroling Gumpa of Tibet. In the monastery, one of his classmates happened to be Maharani Kunzang Dechen, wife of Maharaja Sir Tashi Namgyal of Sikkim. Being a brilliant student and from her own kingdom, she had a cordial relation with Gomchen Pema Chewang Lama. Maharaja & Maharani later extended great help in building the monastery. He was also one among the Twenty-four founder members of the world-famous Namgyal Institute of Tibetology which is situated at Deorali, Gangtok. He possessed multi-talented personality, yet calm, gentle and simple, spent most of his time meditating in loneliness and sometimes helping the society of all spheres in their spiritual needs.

Born to a farmer family, he was the son of Sri. Nardhoj Yonzon Tamang and Chandramati Tamang. He had 2 siblings, a brother and a sister. Born to humble family and due to lack of conventional educational institutions in hometown, he was sent to his paternal uncle Lama Karma Choye Kyab who ordained him at the age of 7 the monastric name Pema Chewang was given. Later at the age of 12 he was put under the guidance of Guru, Khempo Yongda Vajra at the age of 12 in Tendong Gumopa to receive higher education on Buddhism. Later he has received his further education from Nepal and Tibet.
His religious career includes as a Founder- Tendong Gumpa, Co-Founder member of Namgyal Institute of Tibetology
Died on 13 March 1966. His body was cremated in Alley Dichae Choling Gumpa in Namchi. The then King of Sikkim, Palden Thondup Namgyal attended the final rites at Palace Gumpa, Gangtok, conducted by the head lama of the most prominent Nyingma monastery in Sikkim, Pemayangtse monastery. at the behest of renounced Namgyal Institute of Tibetology.

Tuesday 23 August 2016

10 INSPIRING YOUTH OF SIKKIM FELICITATED BY STYS
10 inspiring youth of Sikkim from different communities 
Sikkim Tamang Youth Society (STYS) had felicitated 10 Inspiring youth of Sikkim in "Felicitation & Social Support Programme" held at Stone Age Eco Village Resort, NH 10 , Sangkhola, East Sikkim.
Theme: Priority to the Education & Serving the Needy
1. Bidhan Ballav Subba - Chief Technical Director (Sikkim Karate Do Association)
2. Sanju Pradhan - International Footballer (East Bengal Club/Indian Super League Player/India Team) 
3. Pema Tamang - Deputy Chairperson (Nayabazar Jorethang Municipal Council)
4. Naseeb Tamang - Mr. India Continent 2016
5. Namita Chettri - Region Chairperson (Lions Club)
6. Gaurav Raj - Social Worker
7. Smita Rai - Entrepreneur (Group Leader Namchi Designer Candle)
8. Pokhraj Rai - Photo Journalist & Social Media
9. Devika Gurung - Entrepreneur/Art
10. Nirmal Mangar - State Correspondent (The Telegraph)
STYS Founder Suresh K. Lama presenting the financial grant to underprivileged youth Nikhil Tamang
STYS had extended financial support to the underprivileged young man Mr.#Nikhil Tamang a Waiter & a helper by profession in one of the small Fast Food Center at #Gangtok, Sikkim for him and his brother #education at Chakung, West Sikkim . 
Programme attended by Hon’ble Advisor Shri Satish Rai (Department of Food & Civil Supplies, Govt. of Sikkim) as a Chief Guest and Shri Gm Gurung (Director of Eco Paradise Resort & Spa) as a Guest of Honour. Besides programme was attended by representatives from different NGOs, Councilors from Rangpo Nagar Panchayat and the Tamang Youth executive committee members.
Master of Ceremony was Mr. Yougan Tamang (Executive Member of Sikkim Tamang Youth Society), welcome speech given by Miss Anjina LhamuTamang who is also elected Councilor from Rangpo Nagar Panchayat and vote of thanks delivered by Mr. Ranjit Tamang (Executive Member of Sikkim Tamang Youth Society).
STYS Founder Suresh K. Lama with Members 

“NAAGA” A LEGENDARY COMMUNITY BIRD

The term “Naaga” means rooster or chicken in Tamang language, and it plays an important role in the life of Tamang community. Roosters of different types, sizes and colors are used in Tamang customs and rituals compulsorily. Some in the form of gift to God, some are used as sacrifices, and some as communion between the people and God. Even “Fum” or eggs are used in many occasions. To cite an example, “Kheppa Sung” a worship to deceased Tamang ancestors, is a rare tradition among the world’s indigenous people. It is carried out by all Tamang homes every year in various forms and styles. However, the requirement of red rooster is mandatory. If you have noticed, the comb of the rooster is pasted on the main door of the house and the theory governing this action can be learnt from Bombos or knowledgeable persons. Similarly, as we go through the Tamang wedding process, each “डाङ्ग” (Daang) which implies gift to the parents and the relatives of the bride constitute mandatorily a live rooster or at-least cooked chicken meat. This is how rooster is being used not only in worships and rituals like other tribal communities but it is also being applied extensively in the customs, culture and traditions of Tamang community. Normally, worships are carried out either by Bombos or Lamas primarily to connect people to people, people to village, village to village, people to country, people to universe, and people to God. It is also carried out to protect people, their homes and villages from evil spirits and ward off negative energies. In almost all types of worships rooster is used vehemently. How and When did the Tamangs begin to use rooster is difficult to ascertain but, it is evident that the application of rooster began with the introduction of bombo-ism in Tamang community, and according to Tamang legend rooster is a resemblance of Tamang people. How important is Naaga in the lives of Tamang community is how an individual perceive. It deserves great respect and honour from Tamang community which is largely due to this beautiful bird. Despite modification in the sacrificial rituals, the study on the application of Naaga in the rituals and customs of the Tamang community as a whole has a long history of anthropological importance. From the birth to marriage, through the life to death the role of rooster in Tamang community is significant and has been found to be profound and marvelous. Thus, it may not be wrong for us to consider rooster a legendary bird of Tamang Community (जातीय). If you agree, a wooden poster frame of a beautiful red rooster above the main door of your house or any other directly visible walls would have sufficed to pay due tribute to your ancestors. Submitted for readers’ opinion.
(Tamang Educational & Cultural Foundation, INDIA)

THE MARVELOUS TAMANG ETIQUETTE (MANNERS)


Tamang people are excellent hosts and are considered as big heart people, which may be by virtue of their compassionate nature. Most of them are accessible and approachable, and are governed by frequent interaction with each other. They visit the houses of kith and kin, and the visitors do drop in to their houses quite often. The visitors are always accompanied by one of the members of the host family to attend them. Traditionally, Tamang people love to offer food and drink to the visitors and they do not feel good if anyone leaves their houses without eating or drinking. Even if somebody casually drops by their houses especially when they are neighbors who see each other daily, it is considered to be a social visit. In all the social visits, food and drink is commonly offered. The urban Tamangs begin their hospitality by offering water or cold drinks or juices which is followed by tea/coffee & snacks, drink especially during the night and food at last. The drink is served during the day time exceptionally, as the use of alcohol by urban Tamang households has diminished. The dining is mainly conducted in three different ways- the ground serve, the table serve and a buffet system. The buffet system is gaining popularity not only in urban Tamang household but also in rural households. It is a system of serving meals in which food is placed in a public area where the diners generally serve themselves. They can directly view the food and immediately select which dishes they wish to consume, and usually one can also decide how much food they can take. Buffets are effective for serving large numbers of people at once, and are often applied in large social events or large parties. In recent times, buffet meals are increasingly becoming popular in Tamang family dinner parties, especially at homes where limited space complicates the serving of individual table places. It involves eating in standing postures which is considered to be un-healthy, indiscipline and unnatural in terms of cultural ethos. It is also considered to be an informal form of dining as a buffet involves diners serving themselves. In Tamang community, sitting with a crossed leg and eating together with all the family members is a traditional way of doing so considered disciplined and the healthiest posture. Despite the above fact, table serve is the common prevailing system of dining in urban Tamang households. In rural areas, the hospitality begins with normal water or tea followed by ji, which is a fermented millet beer (local brew). Ji is preferably served in a drinking bronze bowl. It is served by whisking water with the beer mash and without straining away the mash so that it serves the purpose of filling the appetite as well as refreshing. The drink is to be served cold in the summer, heated in winter accompanied by some kind of khu-a spicy snack of beans, popcorn, vegetables or meat. Tea is an alternate means of drink. However, the leaves, spices, and sugar needed to make tea may not be available or cost effective to everyone. At times, salt tea is also served as an alternate. Most commonly, home-brewed ji is served to those who drink and hot fresh milk or cooled butter milk to those who do not. These set of rules or customs is the accepted behavior in Tamang community and constitute the customary codes. The Proper etiquette in Tamang means offering at least one refill or repeat of drink followed by second serving of the snack. People who do not want to drink or eat much leave their bowls untouched until the refill or repeat round has been completed so that they can end up drinking & eating together and also leave the dining space together. Leaving the dining space in between eating & drinking is considered in-discipline and even if someone does, it is done with the permission from the group. As far as drunkness is concerned, except the old groups, it is rare and almost exclusively the domain of young men on festival days as one bowl or two accompanied by a spicy snack may be a great starter to easy conversation, relaxation and companionship to Tamang youngsters. Submitted for readers’ opinion.
TEACF, INDIA

"THUNDA SORSI" UNEARTHED



Apart from Saang Sergem (Worship or पुजा पाठ) which is a default part of the procedure, there are four main components of Ghewa, (1) Fowa, (2) Thunda Sorsi, (3) Mhinzyang, (4) Ngow (ङोव). Normally, it is expected that Saang Sergem is carried out by the religious teachers (Lamas) at the initiation and at the end of the ritual or every day before the start of the day and the end of the day. All the above components except “Thunda Sorsi” are the functions of religious teachers (Lamas). It may not be possible here to describe all the components, but we shall try to deal with relevant components in brief. On the very first day of Ghewa, the initiation takes place by performing “Sang Sergem”. The normal start up is immediately followed by the very first component that is “Fowa”. The religious teachers pray and read intensively the Chhoy (the holy book) to make the way for the deceased to transformation or pave the way to eternity. The main purpose of this component is to protect the deceased soul from harmful agents or evil spirits. The next important component this article deals with is the “Thunda Sorsi”, which is exclusively carried out by a Taamba, a person who is regarded as a historian or a knowledgeable person (subject matter expert), and a person who can speak well. He presides over the rite and acts in various roles such as supervisor, liasioning officer, anchor and as a manager of the Dazang (a stage erected for the rite). Ganba is the eldest person who often acts as an observer, a companion of Taamba and at times, substitutes of Tamba. How important is Thunda Sorsi to Tamang people? What is so special about it? What is the significance of Thunda Sorsi? Why does it matter so much to Tamang people? The facts need to be unraveled for the sake of our knowledge, information and compliance. Thunda Sorsi has been closely associated with the Tamang sentiments from the very beginning. Whether the religious teachers have performed the other components properly or not, is not a concern, but, for the Tamang people when does Thunda Sorsi take place has always been a matter of grave concern during the rite. Everyone keeps their finger crossed for the conduct of Thunda Sorsi. Even the people of the locality seem to have kept concern for the conduct of Thunda Sorsi lest they miss it. The reason may be very simple in its physical appearance but, the weight of emotion it carries to the hearts of the deceased family members is something a toughest person cannot hold on the tears. The ambiance is emotional as it is a final good bye or see-off to the deceased. Therefore, family members, friends, relatives, neighbors and well wishers eagerly wait for the conduct of this component and keep themselves physically and mentally prepared for this episode from early morning. It has always remained focused and been a serious concern to the family of the deceased while Ghewa is being performed. Special emphasis has been laid on this part of the Ghewa as observed over the period of time. In order to understand the significance of “Thunda Sorsi” in a broader way, it is important to make a comparative study and know how the national funeral service is provided in case of death of a VVIP or a national hero. The national funeral service is an established procedure entitled to all the VVIPs and the national heroes in all the countries. Basically, the respect and honor is accorded to them through national tribute and national mourning. The procedure involves keeping the dead body for a public view for a few days, during which people from all walks of life, all the categories and groups, friends & relatives, family members, international dignitaries and counterparts drop in to pay tribute. The offices, business establishments except the essential services, factories and other allied works & offices remain closed for mourning for several days. There will be a great deal of exchange of condolence messages through telephones, mobiles, sms, emails and many other available means, and everyone in the country & around the world prays for the deceased to rest in peace while all the electronic media of the country which includes newspapers, magazines, radios, televisions etc will be publishing or broadcasting the life of the deceased as a mark of remembrance and national tribute. There will be an extensive glorification of the deceased of their deeds in their lives followed by prayers and spiritual hymns chanted all over the country. In fact, the world really misses the deceased during this period of mourning. Finally the national mourning ends after the dead body has been cremated. This is how it is done all over the world and this could be the highest level of honour known if someone could have received in this earth. Comparatively, this is how Thunda Sorsi works out to be when we actually look at it in a broader perspective. It may not be as glamourous as the national funeral service but we can definitely draw a line in between. As far as Thunda Sorsi is concerned, the concept developed and implemented may have been hundreds of years of age but it is very close to the present day outlook. Tamang people shall have been grateful and obliged to their ancestors for this great concept. Traditionally, “Thunda Sorsi” has been the part and parcel of the death ritual i.e. “Ghewa”, and it assumes to be an important component of Ghewa. In case of national funeral service, it is the dead body in a coffin, but in the case of Tamang Ghewa, it is a “Ghoor”, which is a replica of the deceased made by dressing up with the clothes worn by the deceased along with “Rhiba” (the burnt forehead bone of the deceased person). The task of making replica is automatically assigned to “Mhah Kolas” (son-in-laws). The photo image of the deceased is also placed in front of the “Ghoor”. Having kept the “Ghoor” in the house for several days and weeks with utmost care, it is taken out from the house with the initiation of death ritual. A special method of worship is performed to bring out the “Ghoor” and the whole process takes place with a great respect and honor where all the family members take part in it. This moment carries a lot of emotion for the family members and the feeling runs very deep at this point of time. The religious teachers dance out to the tune of religious music while the “Ghoor” is being brought out. The replica is then placed right at the center of the Dazang which is surrounded by the religious teachers. This is the time when all the family members, relatives and well wishers normally begin fasting. The people who have experienced this phenomenon will have definitely felt the pinch of it. Apart from the spiritual procedures, the main idea behind it is public viewing. Relatives, friends, neighbors, colleagues, family members, guests and well wishers from the nearest and the farthest places can have a final glimpse and pay tribute to the deceased. It remains in public view well protected by the Mhah Kolas” (son-in-laws) for at least two days and two nights. However, it depends on the length of Ghewa. Once the “Thunda Sorsi” is announced, it is a long haul break for the Lamas while the people start gathering from nook and corner at the venue of Thunda Sorsi. This process is not only emotional to the near and dear ones, but it is also equally entertaining to the public. People from the locality also gather to witness the event. The role of Taamba is vital in this process. In the beginning, the biography of the deceased is narrated by either the Tamba himself or by one of the members of the family or sung to the beats of Damphu by Damphurays (Tamang Folk Singers) in the presence of all the family members, relatives, friends, visitors, neighbors and well wishers. This process is quite time consuming but the theme of this process has been highly appreciated by many societies of the world. It is a part of glorifying process where works of the deceased and the deeds of the deceased are described to the family members and the audience present at that point of time. All the inspirational part of the deceased is precisely conveyed so that it is passed on to the people who are seriously listening to the procedure. In fact this procedure allows the deceased to leave valuable messages to the family members and the people in general. It is also an inspirational moment for the youngsters. It may sound funny and stupid to us but many learned people have already acknowledged their views as wonderful and scientific procedure. Therefore, Thunda Sorsi is considered as an amazing procedure found nowhere than in Tamang culture. However, in the present circumstances, the biography of the deceased can no longer be sung due to growing shortage of Damphurays and the time constraints, but it can definitely be narrated in precise and concise manner for the information and knowledge of the public. The second part of this process primarily deals with paying homage to the deceased person. Tamba calls up the deceased person by name and announces the name of the person who is paying the tribute. Everyone starts handing over one or two currency notes along with a handful of grain and flowers one by one to Tamba who in turn offers it to the deceased on behalf of the homage payers and explains the purpose of contributions made by the payers to the deceased. The statement made by Tamba in this regard is really heart throbbing. That is why, it is considered to be the saddest part of the ritual. In fact, the underlying fundamental of this process is to ensure safe, secure and comfortable journey to eternity. Finally, the end of “Thunda Sorsi” marks the beginning of another important component of Ghewa that is “Mhinjyang”- The Tamba hands over the “Rhiba” (the burnt forehead bone of the deceased person) to the chief religious teacher on completion of the most emotional episode. When everyone has completed bidding final farewell to the deceased, the physical remains of the deceased left would be the physical name of the deceased. Thus, the left over physical name of the deceased is also finally burnt to ashes through a process called “Mhinjyang” so that the deceased is totally freed from the attachment to this world. This is how Thunda Sorsi works out to be. The process is not only interesting, entertaining and emotional phenomenon but it is also the most advance and the latest form of death ritual. This is the reason why this component of Ghewa has always remained attached to the hearts of Tamang people for so long. In fact, Tamang people cannot think of having such a beautiful component in their culture. Thus, the concept of Tamang ancestors vehemently deserves a great applause from all of us. Un-like other societies, the level of respect & honor accorded to Tamang people on death, irrespective of their socio-economic conditions, age groups and social status is not only a great feeling as well as a great pride to the Tamang people in the world but at the same magnitude, it cannot be less than national honor and respect. This could be a little bit of exaggeration but it cannot be denied that Thunda Sorsi works out to be in the similar fashion. The Tamang people shall remain indebted to their ancestors forever for leaving behind such a magnificent culture. However, it is equally important to note here that the valuable component of Ghewa “Thunda Sorsi” has been found to be belittled and ignored by many Tamang people these days for reasons best known to them. It is quite unfortunate that some of the the bonafide Tamang people have failed to understand the significance of this great component. It has been observed on many occasions that proper procedures have not been followed and have tried to wrap up this great concept in haste. The role of Tamang religious teachers therefore needs to be extended and they should also take equal responsibility for carrying out this process in proper way. It is expected that the religious teachers give a very serious thought about it and try in every possible way to make this component more meaningful to the world. Tamang people need to hold this process with a firm grip and carry out more elaborately so that its relevance is known by not only Tamang people but also by the world outside. The great concept, an advance theory, a unique culture and the latest practice in the world deserves to be promoted. 

(TEACF, India)

Sunday 21 September 2014

TAMANG RITUAL - PHOLA LHASU

Tamang’s also perform, on rare occasions, a ritual known as "phola Ihasu", a kind of feast of merit in honor of a clan god. This is extremely expensive. When proper Lamas perform it they avoid animal sacrifices of the type that the "Jhankri" priest would do, but they give a lavish feast to the villagers and make enormous figures of cooked rice. A "phola lhasu" can be given either by one individual family or by all the members of a clan resident in one village.