The Tibetan Empire (A.D. 632–842), under
Songtsän Gampo and other powerful kings, was a period of significant power and
expansion. The empire dominated the Tibetan plateau, 0much of the Himalayas,
and parts of China, South Asia, Mongolia, and Central Asia. Tibetan armies
occupied Nepal, controlled Silk Road trade in Western China, and collected
tributes from Yunnan province.
Emerging from the Yarlung Kingdom, the empire
expanded to regions such as Yunnan, Gansu, Qinghai, Nepal, Bhutan, Sikkim, and
Kashmir. From the 7th to 9th centuries, strong emperors ruled over a diverse
population. Emperor Songtsän Gampo laid the foundation for the empire's growth,
and by Emperor Ralpacan's reign in the early 9th century, Tibetan control
stretched from the Tarim Basin to the Himalayas and Bengal, and from the Pamirs
to Gansu and Yunnan in China.
It is believed that during this time, Tibetan
settlers began establishing themselves in the Himalayan region, including
Sikkim. These settlers are considered the first Bhutia people in the area.
However, due to limited documentation, this theory has not been emphasized
historically, as the region was still under the Tibetan Empire and thus not
classified as migration.
A second phase of Bhutia settlement occurred in
the 8th century, during the time of Guru Rinpoche (Padmasambhava). Accompanied
by 25 disciples, including the Tibetan King Trisong Deutsen, Guru Rinpoche
blessed the sacred land of Bayul Demozong, now known as Sikkim, marking an
important chapter in the spiritual and cultural history of the region.
The third phase of Bhutia migration to Sikkim took place
during the time of the descendants of the Great Treasure Revealer, Terton Guru
Chowang (1212–1270). Along with a close companion, they settled in Sikkim,
where their descendants are now known as the Ladingpo and Goerongpo communities
of the Bhutia people. This phase represents another significant chapter in the
history of Bhutia settlement in the region.
The fourth wave of mass migration to Sikkim
occurred in 1268 AD and the years that followed when Khey Bumsa, a descendant
of the Min Yak dynasty, was guided by his ministers, high-ranking lamas,
elders, and oracles to seek blessings from Thekong Tek and Nyokung Ngal, who
were believed to possess the power to grant progeny. Acting on this advice,
Khey Bumsa embarked on a journey to Bayul Demazong (present-day Sikkim) with a
large entourage, crossing the Chola range and arriving successfully.
Khey Bumsa’s wish was fulfilled, and after some
time, he returned to Chumbi. However, a significant portion of his followers
chose to remain in Bayul Demazong. They believed in Guru Padmasambhava’s
prophecy that this sacred land was destined to be a prosperous home for their
future generations. This migration was pivotal in establishing Bhutia
communities in Sikkim.
Gya Bumsa, along with his five brothers, originally migrated
from Minya/Tangut to the Hidden Land of Guru Padmasambhava, known as Bayul
Demazong, guided by a prophecy he received at Jokhang Temple in Lhasa. During
his time in Sakya, where they were constructing the Sakya Temple, Gya Bumsa
demonstrated his extraordinary strength by helping to erect a large pillar,
which earned him the name "Gya Bumsa." After marrying, he set out on
a journey to the Hidden Land to fulfill the prophecy.
At a place called Pakshi, under Gamba Dzong, one
of his brothers chose to become a monk and remained there, while the rest of
the family—Gya Bumsa, his consort, and the remaining three brothers—continued
their journey along with their father. Tragically, their father passed away
when they reached Phari, where the necessary rituals were performed. Gya Bumsa
and his consort then resumed their search for the Hidden Land, eventually
arriving and settling in Chumbi.
Of the three brothers, Tsendong (btsn sdong), Katshok (dkartshogs), and Sishing (seshing) migrated further south into
Bhutan, specifically to the Haa region. This migration established linguistic
and cultural similarities between the people of Haa in Bhutan and the
Sikkimese, which remain evident today through their mutually intelligible languages.
Later, these groups migrated once again, this
time permanently settling in Sikkim, contributing to the establishment of
Namgyal Dynasty and cultural development of the Bhutia communities in the
region.
There is nothing wrong or shameful in acknowledging your
origins; in fact, one should take pride in understanding the roots of their
ancestors. While it is true that every community has migrated from somewhere at
some point in history, no community simply emerges spontaneously, like
mushrooms sprouting overnight. What matters most is understanding when and how
your community settled in a particular region and demonstrating love,
dedication, and contributions to the land.
Origin of Dzomsa System
Let's examine the words ?????????? (chi pon); how did the words 'chipon' become 'pipon'?
In 1744, Situ Rinpoche stated that when reading
Tibetan script, vowel sounds must be pronounced clearly and be audible to
others. He noted that in some places in Tibet, the sounds of the vowels 'E' and
'U' are hardly differentiated, which he considered incorrect. Additionally,
when reading letters—whether joined letters or those with prefixes, suffixes,
or post-suffixes—there should be a clear distinction not only in the written
form but also in pronunciation.
He even quoted the earlier scholar Kyopa Jigten
Gon (1143), who stated that in ancient times, there was a clear sound
representation for each syllable in words when reading. Therefore, all
syllables must be pronounced when reading; otherwise, it is pointless to invent
so many spellings for the same sounds. Along the same lines, Present western
linguists like Nicolas Tournadre and others believe that olden time each and
every syllable must be pronounced when reading Tibetan script, which was
traditionally the case in ancient Tibetan, similar to present-day Balti and
Ladakhi languages.
Example: ??? (dra) should be
pronounced as ?+?? (gra).
???? (dra) should be pronounced as ???+?? (sgra).
????? should be pronounced as spyi, which is similar to "Pipon." Now, when you follow
this theory, it becomes clear that the word "Pipon" existed much
before King Tri Ralpachen of Tibet (9th century, 806–838). During his reign,
many changes took place in the Tibetan language and writing system, but part of
the Balti language remained unchanged. In fact, they still pronounce it as
"Spi."
It seems that during those days, places where
the central Tibetan government had no direct control continued to follow the
old reading system and adhered to many customary laws, suggesting that these
areas had a local self-government system and functioned more like autonomous
regions, especially around the greater Himalayan periphery. One among them is
the Dzomsa system, which is presently functional only in the villages of
Lachung and Lachen in Sikkim, India
At present, geographically, Lachen and Lachung
share boundaries both domestically and internationally, primarily with
Tibet/China. This demarcation was drawn only after the 1890 convention between
Great Britain and China, followed by stricter and sealed borders after the 1962
Sino-Indian war at Nathula. It became almost impossible to access the region
after the 1974 merger of Sikkim with India. Hence, before I begin writing, it
is important to note that until the Chinese occupation of Tibet or the 1890 convention,
there were no border issues, and people could freely settle and access both
sides.
In earlier times, Lachen and Lachung shared
boundaries with the Haa province of Bhutan, Chumbi Valley, and Choten Nyima
under Phari and Khamba Dzong in Tibet. The Bhutia people, who settled in these
areas as early as the 15th century, followed a blended form of Tibetan Buddhism
and Bon religion.
Traditionally, the people of Lachen and Lachung
were agro-pastoralists and traders. They practiced transhumance, migrating
seasonally to find greener pastures for their cattle herds. Initially, the
Dzomsa system was established to oversee these agro-pastoralist communities,
ensuring timely migration so that sufficient pastures were available for
grazing. Hence this system was also referred to by some as the "Gothala
system." Over time, Dzomsa representatives were appointed as tax
collectors for traders conducting business in the region, known as
"Shogampo." Although there were minimal boundary disputes in this
area, the Dzomsa system occasionally had to act as a local militia to protect
the region’s boundaries. They also facilitated the smooth functioning of
village systems, maintaining order and harmony in the community.
Commencement of Dzomsa System
Being far away from central power and the people
of the area, who are more independent, this new form of local governance has
emerged out of necessity and gradually become popular under different names in
different places.
It is believed that before 1640, this system was
initially established in the Chumbi Valley with a headman called 'Drasho,'
which means 'one among the best' in terms of morals, education, knowledge, etc.
Hence, people referred to them as Drasho. Since the Chumbi Valley was a
connecting point for Sikkim, Bhutan, Arunachal Pradesh, and Tibet in terms of
migration, business, and trade routes, this system was carried away by
different people. As a result, to this day, in the Bhutani system,
higher-ranking individuals are still referred to by that name.
After some time, the term for the headman
changed from Drasho to Drokpon (head of nomadic people) or Dropon (head of
consultants), with powers and responsibilities that included collecting taxes
in the form of cash or kind, depending on the situation, and maintaining law
and order to ensure the smooth functioning of the region. However, with the
passage of time and the concentration of power, some headmen became corrupt and
were involved in killing people and other unruly actions. As a result, the
people revolted and completely abolished the system. By this time, however, the
system had already become popular and was established in many parts of the
Himalayas, such as Mon Tawang in Arunachal Pradesh and in Sikkim.
After some time, the Drasho system was
reintroduced in the region. However, after a period of decay, many external
influences began to grow in the region, as it was strategically important to
control. In 1904, the British captured Chumbi, Gyaltse, and Shawo Sem areas,
abolishing all the old systems for around 12 years. In 1917, the Tibetan
government regained control over the region, and Chumbi Valley was upgraded to
a district. Despite this, the people felt that a similar system needed to be
re-established in the region. As a result, they introduced a similar system
under a different name: "Gongthue." People selected their head, and
thus it was called Gongthue—'Gong' meaning above or head, and 'thue' meaning
representative. Since then, this system existed in the region until the Chinese
occupation.
In Sikkim, this system was introduced after some
year of the Drasho system, as the exact date or year is not available due to
the lack of proper written documents. However, according to common belief and
oral tradition, it is said that the Bhutia people of Lachen and Lachung settled
in the region one generation before the establishment of the Namgyal Dynasty.
A similar system was established in Tawang,
Arunachal Pradesh, known as Mangma, with the head of the village called
Tsolgon. Their powers and duties were similar to those of other systems.
However, it was only after the Simla Convention, which defined the border line
known as the McMahon Line, that the system underwent many changes, and much of
its power was lost.
The Chumbi Valley, located at the tri-junction
of Bhutan, India, and Tibet, has historically acted as a vital corridor for
human migration and cultural exchange across the Himalayan region. Therefore,
it can be inferred that this local self-governing system, known by different
names, originally originated in the Chumbi Valley around 1640.
Dzomsa System of Sikkim
As mentioned earlier, the Dzomsa system of
Sikkim was established around the same time as the Namgyal Dynasty at the
village level. Traces of this system can still be found in many villages, where
some individuals continue to hold the title of "Gyapon," particularly
in the northern part of Sikkim. Villages such as Phodong, Thingchen, and
Tholung historically had a "Pipon" responsible for maintaining law
and order. In addition, Lachung and Lachen continue to uphold and follow their
age-old traditional systems.
https://sikkim-historyhunter.blogspot.com/ write as follow, the village has atypical
hamlet institution known as Dzumsa. Dzumsa is a traditional administrative body
of the villages of Lachen and Lachung in North Sikkim. It is a self-government
system where a headman, known as the 'Pipon', is elected and the community
where all the disputes are settled in a democratic manner. The system of
governance is traditional and follows the tribal social organizational position
which is entirely different, unique and to some extent more democratic than the
Panchayati Raj institution prevalent in other districts of Sikkim.
John Claude White, the first British Political
Officer in Sikkim wrote that he observed the unique self-governing systems in
the northern villages of Lachen and Lachung. He noted that these villages
operated under an "unusual and almost communistic government," where
the entire population participated in a council, or Panchayat, making decisions
collectively even to arrange firewood or water for him which is sometime time
consuming. White remarked that, although this deliberative process was slow, it
suited the people well, and he permitted its continuation with some
modifications.
There are numerous articles supporting the
traditional Dzomsa system, emphasizing its validation not only in academic and
administrative spheres but also in reducing the burden on the country's
judicial system. These articles further confirm the system's long-standing
presence in the region. Moreover, the Sikkimese
Royal Palace Archive (Part I), which focuses on domestic affairs, contains
an entire chapter spanning 124 pages dedicated to the Dzomsa system. This
serves as compelling evidence of the Chogyal's acknowledgment and recognition
of the system during the Namgyal Dynasty. It also underscores that the Dzomsa
system is one of Sikkim's ancient laws, safeguarded under Article 371F.
The traditional self-governance system, known as
the Dzomsa system, not only facilitates the efficient and transparent
functioning of local governance but also reduces the burden on the judicial
system, particularly in minor cases. Major criminal cases have been handled by
the police in recent decades, while the Dzomsa system focuses on resolving
local disputes. A notable feature of this system is the power of recall, which
holds representatives accountable and ensures that every individual in the
community is answerable for their actions. This level of accountability is
rarely achieved in other systems.
Furthermore, the Dzomsa system is an integral part of
Sikkim's cultural heritage, reminding us of the beautiful Himalayan Kingdom. It
should be preserved at all costs to honor the glorious past and safeguard the
dying and diluted old laws of Sikkim.
(The writer can be reached at : kunzang49348@gmail.com)
