SOCIAL CONDITION OF LEPCHA COMMUNITY IN SIKKIM:

A HISTORICAL STUDY

Synopsis submitted to the Central University of Punjab

For the Award of the Degree of
Master of Art In History

Submitted to
Dr. Brijendra Kumar
Supervisor

Submitted By
Student Name: Budha Maya Gurung.
Reg. No.:22mahist37

Department History
School of Social Science
Central University of Punjab, Bathinda
2024
INTRODUCTION :
The branch of history that emphasizes the study of social structure and interaction of different
social groups rather than a state affairs is called a social history. A society carries a multiple
aspect such as interdependence, culture, beleifs and shared values. Society is an evolutionary
body it keeps on changing. The Sikkimese society lives an interdependending harmonious life
regardless of culture, tradition, language, religion and race. The tribal society of Sikkim shares a
harmonious bond with the mainstream people and shares also shares a social values. For a society
to be called it is not necessarily to be a mainstream or a developed or advanced to form a society
rather there should be a sharing values that forms a structure of the society. In the history of
sikkim the tribes has played a signigficant role in shaping the social history as well as in forming
a society that shares societal values regardless of caste, culture, religion, race and language.India
is known for the home to over 200 different tribes which is scattered in the different states
including north-eastern states such as Arunachal, Tripura, Manipur, Nagaland, Assam and
Sikkim. The tribes of these states are diverse and different among themselves. Some of them
shares similarities as well and all the tribes seem to be conscious about their traditional values
which draws their profile as a tribes. The tribes of India are socially marginalized, economically
backward, culturally endangered, and politically lagged ones. The tribes are called tribes because
of their living styles and the traditional values they retain make the tribe different from the people
of the mainstream. There are many characteristics that is only bound to the tribes such as hunting
and gathering, fishing, shifting from one place to the other and having their own faiths and
religion and staying away from the urbanize areas and no connectivity in the region they live, also
no keeping the contact and any interaction with the mainstream people. However, nowadays the
social interaction is so high that tribes of some states are no more isolated and shares many
similarities as well with the mainstream people. As the interaction with other social communities
happens and this interactive phenomenon is universal, the exchange of living styles, foods,
culture, and all the aspects. Although, the social interaction could not be seen in the case of every
tribes of India, some tribes of western India are so isolated that they live their own life and the
places are almost with zero connectivity such as roads, railways, and other connection. Also it is
observed that tribes of India are settled in the places where there are a higher concentration of
forests, hills and Himalayas, as because tribes always have interacted with the nature and are
interacting. Interaction tribes with nature also have resulted in many benefits globally that helps in
the conservation of the environment, as the tribes lives traditional life in the forests. This paper
will look into the tribe of Sikkim i.e., Lepcha in particular. The tribes of Sikkim are different than
the tribes of other states of India because the nature of tribe of Sikkim seems to be very affluent
and advanced. The tribes of Sikkim are highly educated and some also holds the white collar job.
The tribes of Sikkim are pastoralist they rears animals and uses animal products and also sells
such as milk, curd, butter, meat, wool etc. majority of tribal families are engaged in agriculture
and other occupation such as horticulture, sericulture, fisheries, poultry farm etc. Sikkimese tribes
do not practice nomadism and shifting life, this practice has been stopped since so long. The
tribes of Sikkim has a settled life, own land and cultivates cash crops like cardamom, ginger, also
a seasonal crops such as millet, maize, paddy etc. and vegetables as well. Taking a close look on
the education of sikkimese tribes, the education of the child is regarded as a first duty of the
family; the tribal people of Sikkim are educated and their service in the government sector also
has been observed, some are serving as a teacher, doctor, police and almost in every sector of
government services. They also holds a non-governmental jobs such as daily jeep service driver,
potters, tourist guide etc.

The word "Marginalization" which comes from the word "Marginalize," is laden and
encompasses a number of meanings, including social, political, cultural, and economic
marginalization, among many others. However, the social scientist focuses more on the social
marginalization and economist on the economic marginalization than other. The ethnic profile of
Sikkim consist of three major ethnic groups; Bhutia, Lepcha and Nepali. It is said that the Bhutia
immigrant migrated in the Himalayan kingdom even before the Tibetan Buddhism preacher came
to Sikkim in the 7th to 8th century, the Bhutias were mainly a pastoralist community and a Indo-
Tibetan border traders, they traded gold, wool, salt, . The Bhutia has a long and mesmerizing
history in the Sikkim history. The Bhutia Chogyal (dharmaraja), Phuntsog Namgyal was
coronated in the middle of 17 th century, 1642 AD. The long reign of Bhutia monarch marks the
political change and social change in the history of Sikkim. It is said that before the establishment
of Namgyal Dynasty,Sikkim had a chieftainship, the Lepcha chief was holding the power to guide
the people and they had their own politics and autonomy. The Lepcha were the indigenous people
of Sikkim, initially they were hunter and gatherers, lived their lives fully traditional using wild
products for the survival. The Lepchas assisted the Bhutia Chogyal in the administration and
governance. The king divided the kingdom into 12 sub-region and each division were appointed
with the twelve Lepcha dzongpens and Bhutia kazis or the provincial governor. These two
communities along with the limboo(Tsong) ran the government till the Sikkim became the 22 nd
state of the Indian union in 1975. The Nepali community that migrated in the Himalayan kingdom
majorly from 18th century, the flow of people resulted in the changes in politics, society as well as
in economy. Sikkim was always under the influence of Tibet culturally and politically, Tibet kept
on interfering in the politics of Sikkim and diplomacy was also maintained by the house of Tibet.
In the middle of the 18th century Sikkim was under the continuous attack by Nepali Gorkha
kingdom and invasion of Bhutan simultaneously, these ill happening resulted in the exile of the
Chogyal of Sikkim Tenzing Namgyal in Tibet. During this course of time the Tibetan army
interfered on behalf of the Sikkimese ruler and ousted the Bhutanese army and restored the king
back to the throne, this period also faced a loss of losing the region of Limbuana to the kingdom
of Nepal. This complex relation between Sikkim and Nepal continued till the year 1815 and the
treaty of Sigauli established the boundary of Nepal by then the geographically related tussel
ended. Sikkim was never an autonomous kingdom because eventually British India entered the
politics of Sikkim, with the signing of the treaty of Titalia in the year 1817, following cede of
Darjeeling to British India. By then Sikkim lost her huge territory, in the north the Chumbi valley
that happened to be a part of Sikkim was lost to Tibet, western territory Limbuan and Ilam was
lost to Nepal and eastern part to Bhutan and the Darjeeling to British India as a hill sanatorium for
Engkish people. After the British established their hold in the politics of Sikkim it was made clear
that the foreign relations, diplomacy and defense of Sikkim in emergency was taken over by East
India Company and only the internal affairs was handed over to the ruler. The competition
between Tibet and British India to have a hold over the politics of Sikkim, Tibetan force fought
with the British during the annexation. British introduced the road connectivity, during this time
the man force was needed and Nepalese were engaged in this constructive work and eventually
settled in the region. It is argued that the Nepalese were in search of good livelihood and migrated
to Sikkim and they were comparatively hard working and skilled than the indigenous people of
Sikkim thus it became easy for them to be settled in the new land. Sikkim provided these newly
migrated communities an economic opportunity and rapid migration was noted. These
communities also brought a competition among the people also the cultural changes, which was
new to the indigenous ones. Over a time the Nepali community started demanding for a land
rights and political recognition because they were comparatively richer and stable than the
indigenous people of Sikkim. Their demand of rights and discrimination between the indigenous
and heterogeneous Nepalese became the pressing social problem, however the later Chogyal of
Sikkim strove to keep all the subjects equally as citizens and allowed democratic changes to move
in. These demographic and democratic changes resulted in the merge of the kingdom as a state of
India. According to the first census of Sikkim of the year 1891 showed that more than a half
population was the Nepali.
The marginalized tribe of Sikkim, the Lepcha is an indigenous people and comparatively less in
population than the Nepali community and has a long history. Lepcha of Sikkim are scattered in
all four districts of Sikkim majorly concentrated in the north district. This tribe hasn’t retained the
characterstics of the tribe which includes the shifting from one place to the other, hunting and
wild surviving etc. the Lepcha tribe of Sikkim lives a settled life has a land property holding and
practices agriculture. It is noted by the historian that Lepcha learnt the cultivation and agriculture
from the Nepali community as they brought the system of the settled lifestyles and cultivation of
the seasonal crops and the cash crops. This community helped the indigenous to live a settled life,
now the Lepcha are the pastoralist, farmers and agriculturalist. The lepcha of Sikkim are very
affluent, highly educated and holds governmental jobs also, however majority of the population
are engaged in farming and agriculture. The crops like millet, maize, paddy, wheat, and cash
crops like cardamom, ginger, orange and vegetables. Apart from these activities Lepchas are
engaged in traditional crafts making of woods and bamboo such as baskets and other materials.
They rears animals like cow, Buffalo, pig, goat, chicken, almost every house in the rural rears
these animals, uses the animal products and sells such as butter, meat, milk and the waste as
manure in the farming. The government of Sikkim provides with the livestock as piggery, fishery,
poultry farm, dairy farming ect. The educated Lepchas holds a govt. jobs such as teacher, police,
and other administrative jobs. The education access is not a big question and deal in Sikkim for
Lepcha and for the entire populace of the state because all the families seem to be capable of
providing education. The Indian and Sikkim government policy of education has provided an
additional aid to the education of the students. Over two hundreds of governmental educational
institutions that runs in Sikkim along with the private institutions. The education is free in Sikkim
for the student up till junior high, also gets a mid-day-meal facilities for the students in all the
governmental schools. In addition to that every year the students of govt. school up to class 8 are
also distributed with the materials like school uniform, shoes, umbrella, raining coats during
summer, books and copies for free. The lepcha tribe are also given with the primitive identity
along with the Tribal recognition, these are the recognition of Lepcha as an indigenous people.
The Tribal has separate reservation seats in education and government also provides with the
scholarship both in the state and national level encouraging the backward people amd an aid to the
education. The higher education institution such as colleges and universities has separate
reservation seats for the tribal students in Sikkim and in Indian educational institutions.
The Bhutia and Lepcha community in the state are declared as the scheduled tribes, as per the
constitution (Sikkim) scheduled tribe order of 1978 AD. Sikkim has the membership of 32 in the
state legislative assembly out of which 12 seats are reserved for scheduled tribes and the govt. of
Sikkim has submitted several memorandums to the Indian government for the protection of tribal
seats. The Lepcha community in Sikkim is relatively small in number, comprising around 15 to
20 % of the total population. Despite of less populace, the Lepcha people have been active
participants in the political landscape of Sikkim since the monarchical time period. There are
Lepcha leaders who have held important positions in the state government and have been
involved in various political movements and activities. However, due to the smaller size of the
population their influence in mainstream politics may not be as significant as some of the larger
communities in Sikkim. Even in the rural governmental blocks has a good participation of the
Lepcha people as Panchayat and Presidents.
The Lepcha society in Sikkim is a close-knit community with rich cultural heritage that is deeply
rooted in their traditional beleifs, customs, and practices. The Lepcha people have a unique social
structure that is based on the principles of equality, respect and harmony with the nature. One of
the key features of Lepcha society is its strong emphasis on community living and collective
decision-making. The community is organized into small villages or settlements, where people
work together to address common issues and challenges. Social gatherings, festivals, and rituals
play an important role in fostering a sense of unity and solidarity among the Lepcha people. The
Lepcha society is also known for its egalitarian values, where individuals are treated with respect
regardless of their social status or background. There is a strong sense of communal ownership
and sharing within the community, with resources and responsibilities being distributed fairly
among its members. Traditional Lepcha culture places a high value on nature and the
environment. The Lepcha people have a deep spiritual connection to the natural world, and they
believe in living in harmony with the land and its resources. Practices such as agriculture,
hunting, and gathering are carried out in a sustainable manner, with a focus on preserving the
ecological balance of the region.
Religion also plays a significant role in Lepcha society, with most Lepcha people following a
blend of animistic and Buddhist beliefs. Rituals, ceremonies, and prayers are an integral part of
their daily lives, helping to maintain spiritual balance and harmony within the community.
Despite the preservation of their traditional way of life, the Lepcha society in Sikkim is not
immune to modern influences and changes. Economic development, tourism, and migration have
brought new opportunities and challenges to the community, leading to a gradual shift in social
dynamics and cultural practices. Overall, the Lepcha society in Sikkim is a vibrant and resilient
community that continues to uphold its cultural heritage while adapting to the changing world
around them. Their commitment to preserving their traditions, values, and way of life makes them
an integral part of Sikkim's diverse social fabric.
The Lepcha community in Sikkim has historically faced marginalization socially, politically, and
culturally as an indigenous group. Despite being one of the indigenous communities of Sikkim,
the Lepcha people have often been marginalized and their rights and interests have been
overlooked by mainstream society and government authorities.
Socially, the Lepcha community has faced discrimination and exclusion from mainstream society.
They have struggled to preserve their unique cultural identity and traditions in the face of
modernization and external influences. The Lepcha language, customs, and way of life have been
under threat due to the dominant culture of the region. Politically, the Lepcha community has
often been marginalized in terms of representation and participation in decision-making
processes. Their voices have not always been adequately heard in matters concerning land rights,
development projects, and resource management. The lack of political representation has hindered
their ability to advocate for their rights and interests effectively. Culturally, the Lepcha
community has faced challenges in preserving and promoting their traditional beliefs and
practices. The erosion of cultural heritage, language, and knowledge systems has posed a threat to
the continuity of Lepcha culture. The influence of mainstream culture and globalization has
further marginalized the Lepcha community's cultural distinctiveness. Efforts have been made in
recent years to address the marginalization of the Lepcha community in Sikkim. Organizations
and activists have advocated for the protection of Lepcha rights, culture, and heritage. The
government has also taken steps to recognize and support indigenous communities, including the
Lepchas, through policies and programs aimed at preserving their cultural identity and promoting
their socio-economic development. While progress has been made in addressing some of the
challenges faced by the Lepcha community, there is still work to be done to ensure their full
inclusion and empowerment within Sikkim society. Continued efforts to promote cultural
diversity, protect indigenous rights, and enhance community participation are essential to
addressing the marginalization of the Lepcha community and other indigenous groups in Sikkim.

Keywords- Marginalize, Lepcha, culture, polity, society, Sikkim.

REVIEW LITERATURE:
 Andrew Duff (2015)1"Sikkim: Requiem for a Himalayan Kingdom": This book provides a
comprehensive overview of the history of Sikkim, including discussions on the migration patterns
of various ethnic groups that have shaped the demographic landscape of the region. Duff delves
into the origins of the Lepcha, Bhutia, and Nepali communities in Sikkim, offering an
understanding into their migration histories and cultural practices.
 Halfdan Siiger (1967)2 “The Lepchas culture and religion of a Himalayan people”. Siiger a
renowned anthropologist, emphasizes the unique origins and rich cultural heritage of the Lepcha
community. He focuses the ancient roots of the Lepchas, tracing their origins to the pre-Buddhist
era and their distinct linguistic and cultural practices. Siiger underscores the importance of
understanding the Lepcha culture within the broader context of Himalayan diversity and the
impact of external influences on their traditions. Through his research, Siiger throws light on the
resilience andadaptability of the Lepcha people in the face of changing socio-political changes,
contributing to a deeper appreciation of their heritage and identity.
 Anita Sharma (2013)3 "The Lepchas of Dzongu Region in Sikkim: A Narrative of Cultural
Heritage and Folklore," Anita Sharma investigates into the unique cultural heritage and folklore of
the Lepcha community living in the Dzongu region of Sikkim. Sharma provides a detailed
exploration of the traditions, rituals, and beliefs of the Lepchas, highlighting their deep connection
to the natural environment and their spiritual practices. She uncovers the rich tapestry of Lepcha
folklore, including myths, legends, and oral traditions that have been passed generations after
generations. Sharma's narrative offers understanding into the social structure, customs, and
everyday life of the Lepcha people, shedding light on their potency and cultural continuity in the
face of modern challenges. Through her work, Sharma aims to preserve and celebrate the cultural
heritage of the Lepchas while also raising awareness about their unique identity and contributions
to the diversity of Sikkim.
 A.C Sinha(1973)4 "The Feudal Polity and Political Development in Sikkim": Sinha explores the
historical evolution of governance and power structures in Sikkim. Sinha insights into the feudal
polity that characterized Sikkim's political landscape, examining the role of traditional institutions,
elites, and power dynamics in shaping the region's political development. He traces the evolution
of Sikkim's governance from pre-colonial times to the modern era, putting light on the
complexities of feudal relationships and the interactions between local rulers, colonial powers, and
external influences. Sinha's work offers knowledge into the unique political dynamics of Sikkim
and the challenges faced by the region in navigating shifts in power and authority. Through his
analysis, Sinha provides a nuanced understanding of Sikkim's political history and its implications
for contemporary governance and statehood.
 Richard English (1985)5 "Himalayan State Formation and the Impact of British Rule in the
Nineteenth Century" English examines the complex processes of state formation in the Himalayan
region during the 19th century, focusing on the influence of British colonial rule. English argues
that British colonialism had a significant impact on the political and social structures of the
Himalayan states, leading to transformations in governance, administration, and power dynamics.
He highlights how the imposition of British authority reshaped traditional institutions and
practices, often leading to the centralization of power and the degradation of local autonomy.
 English also explores the role of indigenous elites, external influences, and geopolitical
considerations in shaping state formation in the Himalayas. English's analysis the colonial
interventions and local dynamics in shaping the political landscape of the Himalayan region during
the 19th century.
 Geoffrey Gorer(1938)6 "Himalayan Village: An Account of the Lepchas of Sikkim". Gorer
provides a detailed account of the Lepcha community in Sikkim. Gorer's work focuses on the
social organization, cultural practices, and livelihood strategies of the Lepcha people, putting light
on their traditional way of life and interactions with the natural strategies of the Lepcha people,
shedding light on their traditional way of life and interactions with the natural environment.
Gorer's ethnographic study offers valuable insights into the unique cultural heritage and identity of
the Lepcha community, highlighting their importance in the face of external pressures and socio-
economic changes. The Lepcha community, an indigenous group in the Indian state of Sikkim, has
long been marginalized and faced various socio-economic challenges. The book aims to provide
an in-depth analysis of the issues faced by the Lepcha community in Sikkim, focusing on their
socio-economic challenges, cultural preservation efforts, land rights issues, and political
representation. By synthesizing existing research and literature on this topic, this review seeks to
shed light on the complexities of the marginalization of the Lepcha community and explore
potential strategies for addressing these challenges. The Lepcha community in Sikkim faces a
range of socio-economic challenges that impact their overall well-being and development. Studies
have highlighted issues such as poverty, lack of access to education and healthcare, limited
economic opportunities, and discrimination. For example, a study by Sharma et al. (2018) found
that a significant portion of the Lepcha population in Sikkim lives below the poverty line, with
limited access to basic services and infrastructure. This economic marginalization has far-reaching
implications for the community's health, education, and overall quality of life.Efforts to preserve
the cultural heritage and language of the Lepcha community have been ongoing, but they face
various challenges. Research by Tamang (2016) highlights the importance of cultural preservation
initiatives in maintaining the identity and traditions of the Lepcha people. However, factors such
as globalization, urbanization, and language shift pose significant threats to the preservation of
Lepcha culture. The effectiveness of existing cultural preservation programs varies, with some
initiatives struggling to engage younger generations and adapt to changing socio-cultural
dynamics. Resource Management and Land rights issues are a key concern for the Lepcha
community in Sikkim, given their close connection to the land for livelihoods and cultural
practices. Research by Rai (2019) discusses how land alienation, encroachment, and lack of
recognition of traditional land rights have impacted the Lepcha community's access to natural
resources and traditional territories. These challenges are further exacerbated by environmental
degradation, tourism development, and infrastructure projects that threaten the ecological balance
and cultural integrity of Lepcha lands. The lack of political representation and voice in decision-
making processes is a significant barrier to the empowerment and advocacy efforts of the Lepcha
community. Studies by Gurung (2017) highlight how limited representation in local governance
structures and exclusion from policy-making processes have hindered the community's ability to
address their concerns and assert their rights. Strengthening political representation through
 inclusive policies, capacity-building initiatives, and advocacy campaigns is crucial for advancing
the interests of the marginalized Lepcha community in Sikkim.
 A.C. Sinha(1975)7 "The Lepchas of Sikkim: in his book A Study of the Culture, Religion, and
Socio-Economic Life of a Himalayan Tribe," provides a comprehensive analysis of Lepcha society
and culture in Sikkim. Sinha delves into various aspects of Lepcha life, including their social
organization, religious beliefs, economic activities, and cultural practices. Sinha highlights the
unique cultural heritage of the Lepcha people, emphasizing their close connection to nature and
their traditional knowledge of the environment. He discusses the importance of Lepcha rituals,
ceremonies, and festivals in maintaining social cohesion and preserving their cultural identity.
Sinha also examines the socio-economic life of the Lepchas, focusing on their traditional
livelihood strategies such as agriculture, hunting, and gathering. He explores the impact of
modernization and development on Lepcha communities and discusses the challenges they face in
preserving their cultural traditions in the face of external influences.
 Pradyumna P. Karan and William M. Jenkins(1963) 8 “The Himalayan Kingdoms: Bhutan,
Sikkim, andNepal”, puts light on the history, culture, and socio-economic dynamics of the Sikkim
and Lepcha communities in the context of their interactions with the broader Indian society.
Through a comprehensive analysis of historical records, ethnographic research, and firsthand
accounts, the authors offer valuable insights into the unique identity and challenges faced by these
indigenous groups in the Himalayan region. One of the key themes explored in the book is the
cultural heritage and traditions of the Sikkim and Lepcha communities, highlighting their rich
tapestry of customs, rituals, and beliefs that have been passed through generations. The authors
delve into the linguistic diversity, artistic expressions, and spiritual practices of these communities,
emphasizing the importance of preserving and promoting their cultural legacy in the face of
modernization and globalization. Author addresses the historical context of Sikkim's integration
into India and its implications for the identity and autonomy of the Lepcha community. The
authors explore the political struggles, identity politics, and social movements that have shaped the
relationship between the Sikkim state government, central authorities, and indigenous populations,
throwing light on the complexities of governance and representation in a multiethnic society.
 H.W. Tilman(2016)9 "The Himalayan Journal: Volume 13," British mountaineer provides a vivid
and insightful account of the Lepcha society of Sikkim. Tilman's observations offer a unique
perspective on the cultural, social, and economic life of the Lepcha people, shedding light on their
traditions, beliefs, and practices. Tilman describes the Lepchas as a distinct indigenous community
with a rich cultural heritage deeply rooted in the Himalayan region. He notes their close
connection to the natural environment, emphasizing their traditional knowledge of the mountains,
forests, and rivers that sustain their way of life. Tilman highlights the Lepchas' reverence for
nature and their spiritual beliefs that are intertwined with the natural world. One of the key aspects
of Lepcha society that Tilman explores is their social organization and community structure. He
observes the importance of kinship ties and communal bonds among the Lepchas, noting how
these relationships shape their social interactions and daily life. Tilman also discusses the role of
elders and community leaders in guiding and preserving Lepcha traditions and customs. Tilman
delves into the religious beliefs and practices of the Lepchas, highlighting their animistic
 worldview and spiritual connection to the natural elements. He describes their rituals, ceremonies,
and festivals that celebrate the cycles of nature and honor ancestral spirits. Tilman emphasizes the
role of shamanic practices and divination in Lepcha religious life, illustrating how these traditions
shape their understanding of the world. In terms of economic activities, Tilman notes the
traditional livelihood strategies of the Lepchas, including agriculture, animal husbandry, and
hunting. He observes the sustainable use of natural resources by the Lepchas and their deep
knowledge of the local ecosystem. Tilman also discusses the challenges faced by Lepcha
communities in adapting to modernization and changing economic conditions, highlighting the
need to balance traditional practices with new opportunities. These works offer valuable
understanding into the origin and migration theories of Lepcha in the kingdom of Sikkim.
 L.B. Basnet(1974)10 "A short political history of Sikkim" offers a concise yet insightful overview
of the political landscape in Sikkim and the broader Himalayan region. Through his analysis,
Basnet highlights the complex interplay of historical events, cultural dynamics, and power
struggles that have shaped the political trajectory of the region. His work outlines the importance
of understanding the historical context and socio-political complexities in order to navigate the
challenges of governance, identity politics, and development initiatives in a diverse and dynamic
society like Sikkim. Basnet's contribution provides a valuable foundation for further research and
dialogue on the political evolution of the region.
 Dr. Durga Prasad Chettri(2013)11 "Tribal Population and Development Policies in the
Himalayan State of Sikkim: A critical analysis" Chettri criticizes the tribal developmental policies
in the Himalayan kingdom of Sikkim for being top-down and not taking into account the needs
and perspectives of the indigenous tribal communities. He argues that a more participatory and
inclusive approach is necessary for sustainable development in the region.
 R.S. Shukla(1976)12 "Sikkim: The Story of Integration" the author delves into the historical and
political context of Sikkim's integration into India in 1975. Shukla explores the complex dynamics
between the Chogyal (ruler) of Sikkim, the Indian government, and the people of Sikkim during
this period of transition. The book provides knowledge into the socio-political factors that led to
Sikkim becoming a part of India and sheds light on the challenges and opportunities that arose
from this integration. Shukla's narrative offers a comprehensive understanding of this significant
chapter in the history of Sikkim.

RESEARCH GAP:
The Lepchas of Sikkim is an indigenous people having an interesting cultural heritage and have
the smaller size of population. This community shares long connectivity in the history of Sikkim
since the establishment of Namgyal dynasty in 1642 AD. The community had a participation in
the politics and administration of the Bhutia kingdom, they served as the provincial governor and
the Lepcha continue to participate in the politics of Sikkim till dates. In course of studying and
researching about the Lepcha community of Sikkim the scholars and historian have done a great
work in the origin and migration theory. Anthropologists have given a good study about the social
structure, their cultural beliefs, and traditional values. However, these studies are not sufficient in
studying the every aspects of the Lepcha community of Sikkim. The gap has been noticed in this
course of study that “the Lepcha origin, society, culture, tradition, politics have been studied in an
appropriate manner but have failed to study the development of Lepcha community”. Addition to
that “no historian is able to able to trace the origin of Lepcha tribe, all historian, anthropologist,
social scientist have given the theories of migration but have failed give the theory of
origination”.

It is very relevant to study about the developmental nature of Lepcha community because ever
since the humans in this planet is evolving and developing. Keeping this in mind a comprehensive
study needed to have in the developmental and evolutionary nature of the community Lepcha. No
research have done into the origin of Lepcha that where this community lived before migrating
into Sikkim, the scholars and historians have focused majorly upon the migration. The origination
of Lepcha community would provide a wider study in their history and evolution and also would
provide the racial threads of connection to the initial place they delved in the distant past.

NEED AND IMPORTANCE OF THE STUDY:

 The lepcha community needs to be studied because of the fact that it is an indigenous
community of Sikkim which have contributed in shaping the history of the region.
 The evolution of Lepcha community from food gatherers to pastiralist and agriculturalists.
 The Lepcha community has their own faiths and beleifs, practices and also preserves their
traditional life is what makes Lepcha the subject of study.
 The study of Lepcha community is specifically important because this tribes has contributed a
lot in shaping the history of sikkim.
 It is very important to study about Lepcha tribe because this tribe is one of the tribes of India
that is on the path of extinction.
 The Lepcha tribe has contributed in the preservation of the natural environment and
ecosystem of Sikkim.
 The tribe also has widely contributed in cultural preservation and in advocating indigeneous
rights as well as promoting cultural diversity.
 The Lepcha as a historically marginalized and backward community is crucial for promoting
the social justice, sustainable development and harmonious future.
OBJECTIVES:
1. To study the social structure of Lepcha community in Sikkim.
2. To study the cultural condition of Lepcha community in Sikkim.
3. To analyze the political development of Lepcha community in Sikkim.
 4. To find out the responsible variables of the marginalization of Lepcha community.

RESEARCH QUSTION:
1. What is the social condition of Lepcha community in sikkim?
2. Why is it important to study the culture of Lepcha community in sikkim?
3. What is the political development of Lepcha in sikkim?
4. What are the responsible variables for the marginalization of Lepcha community?

RESEARCH METHODOLOGY:
This research method is a Qualitative assessment. The Qualitative research assessment is
specifically evaluative and analytical, and descriptive in its nature, which draws the conclusion by
collecting information from uncounted secondary sources inclusive of primary sources.

This research is based on the primary sources which include Gazetteer, scholarly journal articles,
books etc. and the secondary sources like books and articles, interview, videos floating around the
internet has also been taken to fulfill the gap of basic understanding the topic.

TENTATIVE CHAPTER:
1. Introduction.
2. Historical background of Lepcha community in Sikkim.
3. Social condition of the Lepcha community of Sikkim.
4. Cultural structure of Lepcha in Sikkim.
5. Political development of Lepcha community in Sikkim.
6. Variables that is responsible for the marginalization of Lepcha in Sikkim.
7. Conclusion and Suggestion.

CONCLUSION:
The Himalayan kingdom Sikkim shares a border with Tibet in the north, Nepal in the west,
Bhutan in the east and British-India in the south. The kingdom installed the Namgyal Dynasty in
1642, with the first king as Phuntsog Namgyal, a Tibetan Bhutia monarch lineage ruled for over
300 years. Sikkim creates its ethnic profile with three communities i.e., Bhutia-Lepcha-Nepali.
The kingdom was known with the different names Bayul Demojong(valley of fruits) by Bhutia,
Mayal Lyang(caravans that sheltered them) by Lepcha, it was Thungmamukma, the second wife
of Tensung Namgyal who was married from Limbuana Kingdom, the newly married bride was
taken to new palace in Rabdentse (west Sikkim) and she gave the name to newly built house
‘Sukhim’ which means new house. Sikkim is the corrected version of the term Sukhim. The
Lepcha is considered to be an indigenous to the land, a tribe that entered Sikkim in earlier times
and settled. The tribal behavior (hunting gathering), sacred practice (mun-female priest and
boongthing-male priest), religion (nature worshiping), society (patriarchy) and tribal culture. The
Lepcha was known to the governance and kingship was prevalent in the society and later the
kingship was replaced by chieftainship while the tribal chief will look after the tribal clans.
During modern times the Lepcha chief Thekongtek, joined hand with the Bhutia chief Khye
Bumsa whose generations governed the kingdom jointly. The complexity in the polity of the
kingdom and changing socio-economic and culture demanded for the democracy, this outcry led
the kingdom to merge with the Indian Union. The Himalayan state constitute of 15-20% of total
Lepcha population. The Lepcha community is the socially marginalized community, because
Lepcha is in less in number than the mainstream people. The Nepali community is a dominant
community of the society and the socially Lepcha couldn’t reach its competition interest and
remains socially marginalized community and cannot achieve much. Politically Lepcha
community do has a participation in the governance, Sikkim state constitutes of 32 legislative
assembly out of 12 seats is reserved for the scheduled tribes, also in the rural governance such as
Panchayat. This reservation seats continues the participation of lepcha in the politics and
governance. However, again major participation is made by the mainstream people. The Lepchas
enjoy the facilities given by government of Sikkim and the government of India. The lepcha of
Sikkim also carries the recognition of primitive identity other than the recognition of scheduled
tribe. A Lepcha reserve zone was declared in 1960s with the objectivity to preserve the
homogeneity of indigenous community. Scholars, Anthropologists has done a massive and
generous work studying and researching over the lepcha community, their history, culture, society
and polity, however it is worth saying that more study is needed to have in the field of their
health, safeguards and welfare, education ect. Contemporary society, polity and culture should be
studied because the social interaction, mobilization, urbanization, globalization, modern
technology, modern infrastructure and communication advancement have changed the tribal
lifestyle, which gives a ground o the anthropologists to research. The changing socio-economic
pattern attracts an attention of the scholars. The tribes as an indigenous group should be given an
appropriate attention and tribal culture should be preserved. The tribes are the mirror of the
evolution of the human society, polity, culture and tradition. The tribes also help in preserving the
natural environment. For example: in Sikkim the government announced the mega hydel projects
in 2003, the educated lepcha primitive young minds protested against this project protecting the
water resource and natural resource of the region in the north district, Mangan, Sikkim. Today the
homogenous tribal culture, folklore, custom and tradition is in high danger and seeks preserving
attention.

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