Denis Rongkup
M.A.B.ED. M.Phil
(Diploma Honours in Classical Philosophy and Education)
Introduction
‘MAYAL LYANG’ the holy abode of Lepcha race is formerly comprised of the land from Chumby Valley in Tibet, to the east of Nepal called Illam and to the east it extended up to Titilya in Bangladesh. The epoch of the history played a great role to the Lepcha race and the present situation is the result of those epochs. The thirst for national unity and independence was already there among the Lepcha as it is proved by many historians who have mentioned these in their writings. The murder of Chanakya in the Maurya period by Lepchas written by Dharnidhar Dahal in his book ‘Sikkim Ko Rajnithik Ithihas’ is an ample example where one finds that Lepchas showed their resentment towards foreigners. The famous and renowned writers llke Athing K.P. Tamsang, general G. B.Mainwaring and others have written about these facts. The land of Lepchas were first ruled by the foreigners like Tibetans for about two centuries and the part of Lepcha land ie present Kalimpong was ruled by Bhutanse for about one and half centuries. There are many factors leading towards these national feelings. One of them is the losts of cultural identity and the political implications thereafter. The land of the Lepchas was ruled by foreigners and they imposed on them their new culture, language and especially the religion. This brought about the resentment against the foreign rulers. In the beginning the resentment was not manifested easily but as the passage of time this erupted in a war like situation. The assassination of Prime Minister Changzod Bulek by the Tibetans was a great blow towards the political power of the Lepchas. It is said that twelve hundred of able bodied Lepchas fled from Sikkim to Illam Nepal. From Nepal those Lepchas with the help of the gorkhas raged war against the Tibetans in Sikkim. The Kotaba Kunga insurgency is the ample example of showing resentment of Lepchas against Tibetans. Later, in history, the gorkhas ruled the country and now it is they who are the majority in the land of Lepchas. Sons of the soil, Lepchas have been alienated from their language, culture and religion apart from alienation from the political system in their country. The name of their land has been changed to different names. The major factor was played by the British when they started the tea gardens displacing many aboriginal people. Ethnic Lepchas were simply mere spectators towards the changing scenario in their own land. The British brought about administrative, political, linguistic and cultural changes in these regions. They were very harsh towards Lepcha language since the missionaries preached their new religion in non Lepcha language and dialect and the schools were opened where instead of teaching the original language of the place they taught in non Lepcha language. Ren G.T. Sitling showed his resentment against this injustice done towards Lepcha by Dr. Grahams and Macfarlane, as he left the protestant church and joined the Catholic Church as a protest towards this discrimination against Lepchas. He was very courageous to take such a step. As a result he had to sacrifice his lucrative leadership in that church. Some sort of resentment had been growing among the Lepchas which can be found in the minutes of the Lepcha association meetings held during that period. Some showed their resentment by their writings and some by composing songs. One of the songs that really played a great deal of national feelings among Lepcha was ‘KARFOKLIN DAARJYOOLYANG by Dhendup Adenmoo.
1. KARFOKLIN DAARJYOOLYANG
The composer of this renowned patriotic song was Ren Dhendup Adenmoo who was born on 20th june 1951 at Mirik, Kalimpong. His parents were ardent lovers of indigenous Lepcha culture that helped Dhendup to lead and write such a melodious patriotic song, His father was late Lakpa Tshering Lepcha and mother was Renue Nirmit Lepcha. Ren Dhendup Adenmoo studied in S.U.M.I school and completed his graduation from Kalimpong College. He completed his post graduate studies in Economics from North Bengal University. He also did his post graduate degree in mass communication from I.I.M.S (Indian institute of mass communication) Jawarlal Nehru University New Delhi. Ren Dhendup was the first person to bring out ‘Sikkim Herald’ in Lepcha language from Sikkim. He was the first Lepcha news reader from all India Radio Gangtok and was the first Lepcha radio anchor in the same institute. He is the founder member of Sikkim Football association and was vice president of Sikkim amateur athletic association; He is the recipient of various awards from Sikkim such as Bhasa Samman conferred on him by Sikkim Nepali SAHITYA PARISHAD. He was conferred Renjyong Mutanchi Ringmom Kurmom a LEPCHA LITEREARY AWARD from lepcha association Sikkim. In 1970 ,he became the nominated member of Darjeeling district development council along with renowned politicians like Madan Tamang, Deo Prakash Rai,Prem Alley and Ishware Tirkey( a famous naxalite leader) from Darjeeling.. He was conferred the G. B. Mainwaring award on literature from Sikkim Lepcha Literary Association for his untiring contribution towards the service of Lepcha language.
Ren Dhendup Rongkup composed this song ‘KARFOKLIN DAARJYOOLYANG’ in 1970 which became the song for all works of lives in the Lepcha world. The Lepcha youth organized cultural programs in different villages under the leadership of Ren Dhendup. That was the crucial period for Lepchas when non- Lepchas were about to begin Pranta Parishad (separate council for Darjeeling District from West Bengal State) in Darjeeling hill politics. Later on this movement gained as Pranta Parishad in Darjeeling region. The patriotic song composed by Ren Dhendup gained such heights that till today Lepcha youths sing this song with awe and respect. The lyrics of this melodious song are as follow:
2. (a). The title: Karfoklin Daarjyoolyang
Prior to 1835 Illam district of Nepal was the part and parcel of Sikkim. Those days, Lepchas used to plant the plantains on the graveyard. It is very much found in Illam where Lepcha are populated. Though, now Lepchas due to modern influence and especially the influence of the Budhism do not grow plantains on the graves of dear ones, however they used to do so in the past. So ‘ Karfoklin’ means place where these plantains are grown in the graveyards of dear ones which is in Illam Nepal. Non Lepchas, nowadays call this place as ‘ Karfek’ instead of calling it as ‘Karfoklin’. Daarjyoolyang is present Darjeeling, queen of the hills. So the stanza of the song is KARFOKLIN DAARJYOOLYANG, PRO RENJYONG KAYU SSA LYANG means karfoklin of Nepal, Darjeeling, Pro (Bhutan) , Renjyong (sikkim) kayu sa ie ours llyang (land). Hence karfok lin of illam Nepal, Darjeeling, Bhutan, Sikkim comprises our Lepcha land. The second line describes the rivers which bear the lepcha names. So it goes this way ROCHONG RUNGDA RODOK RUSA RUNUYUE RUNGEET UNG, MUTANCHI RONGKUP KAYU NU THIK THO UNGKYONG AERE THYONG SA , BRYANG. The literal meaning of this stanza is as follows: rochong rungda (lepcha names of Arun and Tamur rivers which are in Nepal) rodok rusa (raidhak river and torssa river), ronyue rong eet (Lepcha name of Tista and Rungeet rivers), mutanchi rongkup (we Lepchas ) kayu nu thik tho ( we have given the names ) ungkyong arey (these rivers) thyong sa ( of all) bryang ( names) . So the meaning is that the rivers Arun, Tamor, Raidhak, Torsa, Tista Rungeet, all these are given the namesare by Lepchas. Then the stanza continues as TENDONG CHYUE SA YOUK KA HROWNU, ONG KAYU HUD DINGMO,MUTNACHI RONGKUP DING WO OH PRONGLA,KHOK AREY LO DONGKA meaning tendong chyoo ( tendong hill which is in south Sikkim near Namchi) youka hrown nu( climbing on the top ) ong kayu hud ding mo ( we the youth make a clarion call) mutanchi rongkup ( lepchas) ding wo oh prongl( stand firmly) khok (right) arey (this) lo dongka(let us find out) . Hence the full meaning of the line: climbing on the top of tendong hill, let us make a clarion call to all the youth that they should stand firm to fight for their rightful rights.
(b) The first verse
GAEBU AACHYUK SA DAMSANG DALILM DI,(The forts at dalim and damsang built by our king Gaebo Aachyuk )SORONGLA CHOM DANI,( standing, till now) CHANGZOD ATHING SA BANN PAYUK DA LI (The sword used by changzod athing to drive out Gorkhas) PEYU KA OM DANI ( still shining in Nepal. Here one has to note that Lepchas call country Nepal as Peyu), KONGCHEN KONGLO CHYUE NU LA LI BA (Mount Kanchanjunga also delares) LYANG AREY RONGKUPSA (that this land belongs to Lepchas). MUTANCHI THORSHYOK FHURE NU LA LISHYO LYANG AREY KAYUSA (even the Lepcha National flag as it unfolds declares that this land is ours). Thus the simple meaning would be that the forts built by King Gaebo Aachyuk are still standing and the sword used by Changzod Athing is still found lying in the museum of Nepal. The third highest mountain of the world Kanchenjunga and the unfolding flags of lepcha declare boldly that this land belongs to Lepchas.
(c) The second verse
CHANGZOD ATHING SA NAMKUP RONGKUP, THIKUNG TEK SA ZON, NEY MAYAL LYANG SA DOK KAYU RONGKUP, MUTANCHI KAYU SA ABRYANG, GEKLYANG AMU REM KUMDONG KOKA JON KAYOU MUBINMO, NEY MAYEL LYANGSA CHYAKU MA THO SYUNG RONG KAU DING NIMO. Changzod Athing sa( of honourable Changzad),namkup Rongkup ( kins Lepchas) Thikung Tek sa ( of thikung tek ) zon (heirs). Ney Mayel Lyang sa( of Ney Mayal Lyang) dok (lord) kayu rongk up (we Lepchas),Mutanchi kayu sa abryang (Lepcha our name), Geklyang Amu rem( to motherland) kumdong kuka( in the hands of alien) jon kayu mobinmo(we don’t giveaway to other people) Ney Mayal Lyang sa chyako ma( protection of Maayal Lyang) tho syong rong kayu ding ni mo( we Lepchas are here. Hence,the essence of the verse: We lepchas are the heirs of Changzad Athing( he was the leader of the army in Sikkim force who drove away Gorkhas from the Sikkim soil sixteen times and is popularly known as satra jeet) and Thikung tek (The first man who was created by Itbu debu rum,the creator out of pure snow from Kanchenjunga). We are Lepchas, and we are the sole owners (lords) of this land. We donot give away our mother land to the foreigners. We, the Lepchas are here to defend our motherland.
3.(1) VISON of the song
This song arouses the sentiments of the Lepcha youths and recalls their origin, and revives history, encourages the rights and upholds the pride of being born as Lepchas who are the autochthones of this vast land called Mayel Lyang.This song tells the fact that the Lepchas should not remain docile and timid. They are the sole owners of this Land called Mayal Lyang. They should remain well aware of their geography, history, cultural and ethos so that they defend their country and be ready to sacrifice for their rights.
(2) Mission of the song
Having known their history and heroic deeds of their forefathers, that Lepchas must defend their rights. They must fight for their rights. They should not depend on the mercy of other people but should work towards standing on their own feet. Self reliance is the goal of this song. They must step out of their intemidation which binds them as slaves. They must listen to the clarion call that demands for the protection of their land and assert their Independence.
(3) ACTION
Under the leadership of Ren Dhendup and his colleagues the Lepcha youth went from village to village reviving the foregone Lepcha rich culture, tradition and language. They performed the Lepcha skits in order to arouse in lepcha folk the value of their language and culture. As a result, many Lepcha youth started learning Lepcha song, dance, drama and especially the language.Lupon Padma shri Sonam Tshering , Ren Latshering Kunchudyangmoo, Athing K.P.Tamsang who were already doing this mission got encouraged. They are the pillars of the Lepcha culture and the preserver of rich language.
4. Conclusion
The Lyric and the music of ‘Karfoklin Daarjyoolyang’ have played a great role in the cultural awareness of Lepcha youth. This patriotic song contains cultural and political ethos of Lepchas. For the last three or four decades the Lepchas were waiting for a chance to voice their cause. The writings of scholar like Athing K.P.Tamsang, La Tshering Kunchudyangmo, Athing G.B.Mainwaring and many foreign historians played a great role towards preserving the rich history of this land called Mayal Lyang. Literary works like poetry, songs, dramas, music have left great impact for the preservation and maintenance of the culture of indigenous people like Lepchas. The song ‘Karfoklin Daarjyoolyang ‘has left everlasting prints in the political awareness among the Lepcha Youth. It is because of such patriotic songs, that the Lepcha’s demand for Mayal Lyang Development Board has been achieved. Of course, the role of Sezum cannot be overlooked. Nonetheless, the role of the Youth should not be underestimated for this cause. And for that matter the songs like ’Karfoklin Daarjyoolayng’ has played a vital role in achieving such goals. Still the Lepchas have miles to go ahead. If such patriotic songs are composed in future, the dream that the Lepchas have dreamt of will be fulfilled in the near future. A big congratulation goes to the composer of ‘Karfoklin Daarjyoolyang’ Ren Dhendup Rongkup. May Itbu Debu Rum shower on him and the whole Lepcha folk His choicest blessings so that they may be able to continue their struggle towards defending their nativeland ‘MAYAL LYANG’.
M.A.B.ED. M.Phil
(Diploma Honours in Classical Philosophy and Education)
Introduction
‘MAYAL LYANG’ the holy abode of Lepcha race is formerly comprised of the land from Chumby Valley in Tibet, to the east of Nepal called Illam and to the east it extended up to Titilya in Bangladesh. The epoch of the history played a great role to the Lepcha race and the present situation is the result of those epochs. The thirst for national unity and independence was already there among the Lepcha as it is proved by many historians who have mentioned these in their writings. The murder of Chanakya in the Maurya period by Lepchas written by Dharnidhar Dahal in his book ‘Sikkim Ko Rajnithik Ithihas’ is an ample example where one finds that Lepchas showed their resentment towards foreigners. The famous and renowned writers llke Athing K.P. Tamsang, general G. B.Mainwaring and others have written about these facts. The land of Lepchas were first ruled by the foreigners like Tibetans for about two centuries and the part of Lepcha land ie present Kalimpong was ruled by Bhutanse for about one and half centuries. There are many factors leading towards these national feelings. One of them is the losts of cultural identity and the political implications thereafter. The land of the Lepchas was ruled by foreigners and they imposed on them their new culture, language and especially the religion. This brought about the resentment against the foreign rulers. In the beginning the resentment was not manifested easily but as the passage of time this erupted in a war like situation. The assassination of Prime Minister Changzod Bulek by the Tibetans was a great blow towards the political power of the Lepchas. It is said that twelve hundred of able bodied Lepchas fled from Sikkim to Illam Nepal. From Nepal those Lepchas with the help of the gorkhas raged war against the Tibetans in Sikkim. The Kotaba Kunga insurgency is the ample example of showing resentment of Lepchas against Tibetans. Later, in history, the gorkhas ruled the country and now it is they who are the majority in the land of Lepchas. Sons of the soil, Lepchas have been alienated from their language, culture and religion apart from alienation from the political system in their country. The name of their land has been changed to different names. The major factor was played by the British when they started the tea gardens displacing many aboriginal people. Ethnic Lepchas were simply mere spectators towards the changing scenario in their own land. The British brought about administrative, political, linguistic and cultural changes in these regions. They were very harsh towards Lepcha language since the missionaries preached their new religion in non Lepcha language and dialect and the schools were opened where instead of teaching the original language of the place they taught in non Lepcha language. Ren G.T. Sitling showed his resentment against this injustice done towards Lepcha by Dr. Grahams and Macfarlane, as he left the protestant church and joined the Catholic Church as a protest towards this discrimination against Lepchas. He was very courageous to take such a step. As a result he had to sacrifice his lucrative leadership in that church. Some sort of resentment had been growing among the Lepchas which can be found in the minutes of the Lepcha association meetings held during that period. Some showed their resentment by their writings and some by composing songs. One of the songs that really played a great deal of national feelings among Lepcha was ‘KARFOKLIN DAARJYOOLYANG by Dhendup Adenmoo.
1. KARFOKLIN DAARJYOOLYANG
The composer of this renowned patriotic song was Ren Dhendup Adenmoo who was born on 20th june 1951 at Mirik, Kalimpong. His parents were ardent lovers of indigenous Lepcha culture that helped Dhendup to lead and write such a melodious patriotic song, His father was late Lakpa Tshering Lepcha and mother was Renue Nirmit Lepcha. Ren Dhendup Adenmoo studied in S.U.M.I school and completed his graduation from Kalimpong College. He completed his post graduate studies in Economics from North Bengal University. He also did his post graduate degree in mass communication from I.I.M.S (Indian institute of mass communication) Jawarlal Nehru University New Delhi. Ren Dhendup was the first person to bring out ‘Sikkim Herald’ in Lepcha language from Sikkim. He was the first Lepcha news reader from all India Radio Gangtok and was the first Lepcha radio anchor in the same institute. He is the founder member of Sikkim Football association and was vice president of Sikkim amateur athletic association; He is the recipient of various awards from Sikkim such as Bhasa Samman conferred on him by Sikkim Nepali SAHITYA PARISHAD. He was conferred Renjyong Mutanchi Ringmom Kurmom a LEPCHA LITEREARY AWARD from lepcha association Sikkim. In 1970 ,he became the nominated member of Darjeeling district development council along with renowned politicians like Madan Tamang, Deo Prakash Rai,Prem Alley and Ishware Tirkey( a famous naxalite leader) from Darjeeling.. He was conferred the G. B. Mainwaring award on literature from Sikkim Lepcha Literary Association for his untiring contribution towards the service of Lepcha language.
Ren Dhendup Rongkup composed this song ‘KARFOKLIN DAARJYOOLYANG’ in 1970 which became the song for all works of lives in the Lepcha world. The Lepcha youth organized cultural programs in different villages under the leadership of Ren Dhendup. That was the crucial period for Lepchas when non- Lepchas were about to begin Pranta Parishad (separate council for Darjeeling District from West Bengal State) in Darjeeling hill politics. Later on this movement gained as Pranta Parishad in Darjeeling region. The patriotic song composed by Ren Dhendup gained such heights that till today Lepcha youths sing this song with awe and respect. The lyrics of this melodious song are as follow:
2. (a). The title: Karfoklin Daarjyoolyang
Prior to 1835 Illam district of Nepal was the part and parcel of Sikkim. Those days, Lepchas used to plant the plantains on the graveyard. It is very much found in Illam where Lepcha are populated. Though, now Lepchas due to modern influence and especially the influence of the Budhism do not grow plantains on the graves of dear ones, however they used to do so in the past. So ‘ Karfoklin’ means place where these plantains are grown in the graveyards of dear ones which is in Illam Nepal. Non Lepchas, nowadays call this place as ‘ Karfek’ instead of calling it as ‘Karfoklin’. Daarjyoolyang is present Darjeeling, queen of the hills. So the stanza of the song is KARFOKLIN DAARJYOOLYANG, PRO RENJYONG KAYU SSA LYANG means karfoklin of Nepal, Darjeeling, Pro (Bhutan) , Renjyong (sikkim) kayu sa ie ours llyang (land). Hence karfok lin of illam Nepal, Darjeeling, Bhutan, Sikkim comprises our Lepcha land. The second line describes the rivers which bear the lepcha names. So it goes this way ROCHONG RUNGDA RODOK RUSA RUNUYUE RUNGEET UNG, MUTANCHI RONGKUP KAYU NU THIK THO UNGKYONG AERE THYONG SA , BRYANG. The literal meaning of this stanza is as follows: rochong rungda (lepcha names of Arun and Tamur rivers which are in Nepal) rodok rusa (raidhak river and torssa river), ronyue rong eet (Lepcha name of Tista and Rungeet rivers), mutanchi rongkup (we Lepchas ) kayu nu thik tho ( we have given the names ) ungkyong arey (these rivers) thyong sa ( of all) bryang ( names) . So the meaning is that the rivers Arun, Tamor, Raidhak, Torsa, Tista Rungeet, all these are given the namesare by Lepchas. Then the stanza continues as TENDONG CHYUE SA YOUK KA HROWNU, ONG KAYU HUD DINGMO,MUTNACHI RONGKUP DING WO OH PRONGLA,KHOK AREY LO DONGKA meaning tendong chyoo ( tendong hill which is in south Sikkim near Namchi) youka hrown nu( climbing on the top ) ong kayu hud ding mo ( we the youth make a clarion call) mutanchi rongkup ( lepchas) ding wo oh prongl( stand firmly) khok (right) arey (this) lo dongka(let us find out) . Hence the full meaning of the line: climbing on the top of tendong hill, let us make a clarion call to all the youth that they should stand firm to fight for their rightful rights.
(b) The first verse
GAEBU AACHYUK SA DAMSANG DALILM DI,(The forts at dalim and damsang built by our king Gaebo Aachyuk )SORONGLA CHOM DANI,( standing, till now) CHANGZOD ATHING SA BANN PAYUK DA LI (The sword used by changzod athing to drive out Gorkhas) PEYU KA OM DANI ( still shining in Nepal. Here one has to note that Lepchas call country Nepal as Peyu), KONGCHEN KONGLO CHYUE NU LA LI BA (Mount Kanchanjunga also delares) LYANG AREY RONGKUPSA (that this land belongs to Lepchas). MUTANCHI THORSHYOK FHURE NU LA LISHYO LYANG AREY KAYUSA (even the Lepcha National flag as it unfolds declares that this land is ours). Thus the simple meaning would be that the forts built by King Gaebo Aachyuk are still standing and the sword used by Changzod Athing is still found lying in the museum of Nepal. The third highest mountain of the world Kanchenjunga and the unfolding flags of lepcha declare boldly that this land belongs to Lepchas.
(c) The second verse
CHANGZOD ATHING SA NAMKUP RONGKUP, THIKUNG TEK SA ZON, NEY MAYAL LYANG SA DOK KAYU RONGKUP, MUTANCHI KAYU SA ABRYANG, GEKLYANG AMU REM KUMDONG KOKA JON KAYOU MUBINMO, NEY MAYEL LYANGSA CHYAKU MA THO SYUNG RONG KAU DING NIMO. Changzod Athing sa( of honourable Changzad),namkup Rongkup ( kins Lepchas) Thikung Tek sa ( of thikung tek ) zon (heirs). Ney Mayel Lyang sa( of Ney Mayal Lyang) dok (lord) kayu rongk up (we Lepchas),Mutanchi kayu sa abryang (Lepcha our name), Geklyang Amu rem( to motherland) kumdong kuka( in the hands of alien) jon kayu mobinmo(we don’t giveaway to other people) Ney Mayal Lyang sa chyako ma( protection of Maayal Lyang) tho syong rong kayu ding ni mo( we Lepchas are here. Hence,the essence of the verse: We lepchas are the heirs of Changzad Athing( he was the leader of the army in Sikkim force who drove away Gorkhas from the Sikkim soil sixteen times and is popularly known as satra jeet) and Thikung tek (The first man who was created by Itbu debu rum,the creator out of pure snow from Kanchenjunga). We are Lepchas, and we are the sole owners (lords) of this land. We donot give away our mother land to the foreigners. We, the Lepchas are here to defend our motherland.
3.(1) VISON of the song
This song arouses the sentiments of the Lepcha youths and recalls their origin, and revives history, encourages the rights and upholds the pride of being born as Lepchas who are the autochthones of this vast land called Mayel Lyang.This song tells the fact that the Lepchas should not remain docile and timid. They are the sole owners of this Land called Mayal Lyang. They should remain well aware of their geography, history, cultural and ethos so that they defend their country and be ready to sacrifice for their rights.
(2) Mission of the song
Having known their history and heroic deeds of their forefathers, that Lepchas must defend their rights. They must fight for their rights. They should not depend on the mercy of other people but should work towards standing on their own feet. Self reliance is the goal of this song. They must step out of their intemidation which binds them as slaves. They must listen to the clarion call that demands for the protection of their land and assert their Independence.
(3) ACTION
Under the leadership of Ren Dhendup and his colleagues the Lepcha youth went from village to village reviving the foregone Lepcha rich culture, tradition and language. They performed the Lepcha skits in order to arouse in lepcha folk the value of their language and culture. As a result, many Lepcha youth started learning Lepcha song, dance, drama and especially the language.Lupon Padma shri Sonam Tshering , Ren Latshering Kunchudyangmoo, Athing K.P.Tamsang who were already doing this mission got encouraged. They are the pillars of the Lepcha culture and the preserver of rich language.
4. Conclusion
The Lyric and the music of ‘Karfoklin Daarjyoolyang’ have played a great role in the cultural awareness of Lepcha youth. This patriotic song contains cultural and political ethos of Lepchas. For the last three or four decades the Lepchas were waiting for a chance to voice their cause. The writings of scholar like Athing K.P.Tamsang, La Tshering Kunchudyangmo, Athing G.B.Mainwaring and many foreign historians played a great role towards preserving the rich history of this land called Mayal Lyang. Literary works like poetry, songs, dramas, music have left great impact for the preservation and maintenance of the culture of indigenous people like Lepchas. The song ‘Karfoklin Daarjyoolyang ‘has left everlasting prints in the political awareness among the Lepcha Youth. It is because of such patriotic songs, that the Lepcha’s demand for Mayal Lyang Development Board has been achieved. Of course, the role of Sezum cannot be overlooked. Nonetheless, the role of the Youth should not be underestimated for this cause. And for that matter the songs like ’Karfoklin Daarjyoolayng’ has played a vital role in achieving such goals. Still the Lepchas have miles to go ahead. If such patriotic songs are composed in future, the dream that the Lepchas have dreamt of will be fulfilled in the near future. A big congratulation goes to the composer of ‘Karfoklin Daarjyoolyang’ Ren Dhendup Rongkup. May Itbu Debu Rum shower on him and the whole Lepcha folk His choicest blessings so that they may be able to continue their struggle towards defending their nativeland ‘MAYAL LYANG’.
aachuley 