Complex Ethnography of Sikkim

Among the Indian states, Sikkim represents complex ethnographic composition. In 1642 AD when Namgyal dynasty came into existence, Sikkim was represented by the popular Tibetan phrase ‘Lho-Men-Tsong-Sum’, the three aboriginal people of the newly emerged Himalayan kingdom (Chaudhury, 2006, pp. 23-26). The ‘Lho’ ‘southern’ refers to the Bhutias who settled in the southern part of Tibet i,e. Sikkim and Bhutan, ‘Men’ ‘foothills’ refers to the Lepchas inhabiting the  lower slopes of the eastern Himalayas and ‘Tsong’ refers to the Limboos who are believed to have migrated originally from Tsong one of the central province of Tibet (Sprigg, 1999, p.  VI).

According to Richard Temple the total population of Sikkim during the seventies of the 19^th century was very small, about 5000. Out of which 2500 were Lepchas, 1500 Bhutias and 1000 Limboos (Sengupta, 1985, p. 27). But ethno-demographic structure of Sikkim appeared to be more complex and diversified in 1890s when H H Risley the British Officer conducted the first population census in 1891 on Sikkim dividing the whole demography of Sikkim on the basis of caste and race. Risley had listed more than 14 communities with the total population of 30458. Of which 5762 were Lepchas, 4894 Bhutias, 3356 Limboos, 2921 Gurungs, 2867 Murmis, 2020 Rais Jimdar, 1963 Khambus, 1670 Kamis, 1414 Brahmins, 829 Chettris, 901 Mangers, 727 Newars, 326 Slavess, 287 Dorjis and 521 miscellaneous including troops. The table below indicates the composition of demography of Sikkim in the early 1890s.

Table-B: 1

Showing the population of Sikkim as on 1891.

Sl No	Race/Caste	Male	Female	Children	Total
1	Lepcha	2362	2399	1001	5762
2	Bhutia	1966	1960	968	4894
3	Limboo	1255	1159	942	3356
4	Gurung	1108	1047	766	2921
5	Murmi	801	778	1288	2867
6	Rai Jimdar	726	691	587	2020
7	Khambu	726	648	589	1963
8	Kami	626	464	580	1670
9	Brahmin	521	372	521	1414
10	Mangar	363	346	192	901
11	Chhetri	303	253	273	829
12	Newar	240	183	304	727
13	Slaves	124	99	103	326
14	Dorji	102	92	93	287
15	Miscellaneous including Troops	350	72	99	521
Total		11589	10563	8306	30458

Source: Risley, H H, (1894), The Gazettee of Sikkim, p. 27, Low Price Publication, Delhi-110052.

Since then there has been a rapid increase of population in Sikkim. In 1901, the population of Sikkim increased to 59,014, in 1911 to 87, in 1921 to 81,721, in 1931 it went upto 109,808, 1941 to 121,520, 1951 to 1, 37,725, in 1961 to 1,62,189, in 1971 to 2,09,843, 1981 to 3,16,385,  in 1991 to 4,06,457 and in 2001 to 5,40,851. At present, the total population of Sikkim is 607688 (Census, 2011, Govt. of India). With the rapid growth of the population in Sikkim, the dominance of ‘Lho-Men-Tsong’ was changed in due course of time adding more diversified races, language and culture to the ethnographic composition of Sikkim.

The People of India, Sikkim, Vol-XXXIX by K S Singh (1993) enumerated altogether twenty-five tribes and communities in Sikkim. While the Report of the Commission for Review of Environmental and Social Sector, Policies, Plans and Programmes (CRESP, 2008) records different ethnic communities and tribes of Sikkim such as Bhujel, Bhutia, Bahun, Chhetri, Dewan (Yakha), Damai, Gurung, Kami, Kirat Khambu Rai, Lepcha, Limboo, Mangar, Pradhan (Newar), Jogi (Sanyasi/Giri), Sarki, Sherpa, Mukhia (Sunuwar), Tamang, and Thami. The Bhutia constitutes 8.57%, Lepcha 7.94%, Limboo 9.79%, Tamang 6.8%, Sherpa 4.45%, Manger 2.69%, Rai 13.4%, Gurung 5.87%, Dewan 0.003%, Jogi (Sanyasi/Giri) 0.46%, Mukhia (Sunuwar) 0.65%, Thami 0.09%, Bhujel 0.6%, Bahun 6.96%, Chettri 12.22%, Pradhan (Newar) 3.73%, Kami 4.25%, Damai 1.96%, Sarki 0.2% and others 9.34% of the total population of Sikkim. The Rai is the single largest community in Sikkim followed by the Chettri. Among the Schedule caste, Kami is the largest community followed by Damai and Sarki. The community with lowest population in Sikkim is Dewan followed by Thami.

On the basis of historical affiliation, socio-cultural and linguistic affinities and akinness of their faith and belief, these different communities and tribes can be further grouped under four different stocks viz Lepcha, Limboo, Bhutia and Nepali. The first three are more or less single entities and fourth one comprises of several castes, sub-castes and tribes. Therefore, for understanding different aspects of these different ethnic communities, brief discussion is made on each caste and community under different sub-heads.

                                                                                                          

The Lepchas: The Lepchas who love to call themselves as ‘Mutenchi Rongkup’ are said to be the aboriginal inhabitants of Sikkim. Their population in Sikkim is 46174 i.e, 7.94% of the total population of Sikkim (Socio-Economic Census, 2005-2006, DESME, Govt. of Sikkim). They are mostly concentrated in Dzongu, Mangan and Kabi-Tingda in the north district, Rakdong-Tintek, Rumtek, Ranka, and Assam Lingjay in the east district, Wok and Rateypani in the south district and Dentam, Daramdin, Tashiding and Rinchenpong in the west district of Sikkim (Subba, 2008, p. 252). In the rural areas, they are mostly dependent on agriculture. Those in the urban areas are businessmen and government servants and 1.98% of Lepchas are government contractors (CRESP, Govt. of Sikkim, 2008, p. 194). Their language called ‘Rong Chhyo’ belongs to Tibeto-Burman of Sino-Tibetan family stock. It is one state official language of Sikkim recognised in 1977 by the government of Sikkim and being taught upto under-graduate level in the colleges of Sikkim. Of 46174, total population of Lepchas in Sikkim, 35728 (77.37%) of them speak Lepcha language in Sikkim.

The Lepchas, once along with the Limboos had strong hold in Sikkim but lost their control over Sikkim after the arrival of the Tibetans (Dasgupta, 1992, p. 10). The Lepchas originally belonged to the race of hunters and food-gatherers along the foothills of Great Himalayas. They lived as the free rulers of the immense forests (Sengupta, 1985, p. 54). However, different scholars put their different opinions regarding the original homeland of Lepchas. Some scholars have traced their homeland originally to be Mongolia from where they are considered to have migrated to Sikkim via Tibet and Burma through the foothills of Assam and Nepal (Sengupta, 1985, p. 53). But the Lepchas of Sikkim do not accept this notion and consider themselves to be the original inhabitants of Sikkim. Chaudhury locates the original homeland of Lepchas to be the land in Sikkim bounded by the rivers of Teesta in the east and Rangit in the west (2006, p. 23). The Lepchas were ruled by their Chieftains over the century and the first Chieftain was Turvey Panu (Siinger, 1967, pp. 26-28).

In the primitive age, the Lepchas were primarily animist like those of the Tsongs of present Sikkim. They acknowledged the existence of good and bad spirit and do lot to appease the bad one. They were superstitious and believe in witchcraft. Even today they have their priest, Bongthing and Bon generally called ‘Monn’ who acts as exorcist in Lepcha community and social and religious functions depending upon the nature of the rituals. According to CRESP Report (2008, p. 180) 84.06% are Buddhist, 12.73% Christian and 3.21% are Hindus. The Lepchas considered Kanchanjonga as their elder brother, the first creator of their mother Creator, ‘Itbu Mu’ (Wangchuk & Zulca, 2007, p. 29).

The Limboos: The Limboos, one of the Kiratian races of Mongoloid physiognomy are other aboriginal inhabitants of Sikkim (Wangchuk & Zulca, 2007, p. 61 and Chaudhury, 2006, p. 25). They share very close socio-cultural akinness with the Lepchas and linguistic affinity with the Bhutias of Sikkim. They are quite often called as ‘Subba’ and sometimes ‘Tsong’ by the Bhutia and Lepcha in Sikkim. They called themselves as ‘Yakthungba’ meaning ‘Hillman’ (Subba, 1999, p. 32). They inhabited the land of Sikkim along with the Lepchas (Sanyal, 1979, p. 7) even before there was Sikkim for them to live in (Sprigg, 1999, p. V). Once upon a time, the Limboos were ruled by their Chieftains called ‘Theebo:ng Yakthung’  but could not develop a full-fledged state (Datta, 1994, p. 70). They finally along with the Lepchas lost their control over their principalities in the late medieval times when Namgyal dynasty was established in Sikkim (Sankrityayana, 1994, p. 209 & Das, 1992, p. 10). Prior to the establishment of Namgyal dynasty in Sikkim, there has been free intercourse between the Lepchas and Limboos and strong ties existed between them (Basnet, 1974, p. 16).

In the ancient time the Limboos inhabited the landmass called Limbuwan which encompassed the area extending right from Arun Valley in the west of present Nepal to Teesta River in the east in Sikkim, from Great Himalayas in the north to Great Indian Plains in the South (Sanyal, 1979, pp. 6-7). But when Sikkim emerged as an independent sovereign state in 1642 AD after accepting Phuntsok Namgyal as the first king of Sikkim by the Lhoree, Menree and Tsongree (Tulku, 1991, pp. 50-55) through the formation of Council known as ‘Lho-Men-Tsong-Sum’ and emergence of Nepal in 1770s under Prithivir Narayan Shah, Limbuwan was straddled into two nations viz Sikkim and Nepal (Wangchuk & Zulca, 2007, pp. 68-79). Number of Limboo villages falling within the fold of the territory of Sikkim thereafter became a part of Sikkim and Limboos of those villages coming within the fold of modern Sikkim became the bonafide and permanent citizens of Sikkimese origin (Khamdhak, 2003, pp. 276-284).

The Limboos are mostly concentrated in Singpheng, Darap, Nambu, Lungang, Lingbit, Timlon, Daramdin, Tharpu, Sombaria, Soreng, Timburbung, Khanisirbung, Samdong, Martam, Bermoik, Hee-Pangbhay, Uttarey, Lingchom, Tikject, Langang, Changay, Lungjik, Yaksum, Gerethang, Thinling, Mangsabung in the west district, Sokay and Rabitar in south district, Mangsila in the north district and Aho, Assam Lingjay, Biring and Losing in the east district. Their total population in Sikkim is 56650 (Socio-Economic Census, 2005-2006, DESME, Govt. of Sikkim). Their literacy rate in Sikkim is 69.94% of their own population and 9.79% of Sikkim (CRESP, Govt. of Sikkim, 2008, p. 195). By profession Limboos of Sikkim are agriculturalists (60.73%) depending mainly on their own land and land based activities. The land is owned by individual proprietors and is mostly a land owning community. Their main source of income is drawn from terrace cultivation of agricultural and horticultural corps and livestock rearing. Some are engaged themselves in government as well as in private jobs.

The Limboos have patriarchal social structure. Both male and female enjoy equal status in the family and society. Daughter cannot inherit parents’ property unless she remains unmarried at parents’ house and take care of them and shoulders sole responsibility of son in the family. The Limboos, though officially recorded as Hindus, yet their religion is neither Hindus nor Buddhist as Chaudhury (2006, p. 28) and Hooker (1855, p. 128) accord. Dalton (1872) records their religion as paganism (Gurung 2011, p. 127) and H H Risley (1894) as animism.  But the Limboos claimed themselves to have their own religion and ancestral faith and belief system known as ‘Yumaism’ or ‘Yuma Samyo’ which is akin to the Bonism of ancient Tibet. The worshipping place of Limboo is called ‘Manghim’. They are Shamanist and social functions like marriage ceremony, pre-natal worship, ‘Sapok Chomen’, birth purification ceremony ‘Yangdang Pho:ngma’ and rituals are officiated and performed by the their shamans called Phedangmas, Sambas, Yebas or Yemas. The Limboo Shamans also act as exorcist and do medications in the society.

The Limboos believe in Almighty, Tageraningwa?phuma who is considered to be an omnipresent, omniscient, omnipotent, infinite, eternal and creator of the universe and all sentient beings according to Limboo philosophy. They also Yumamang, Okwanama, Himsamang, Sammangjyangs and Tapsammangs who are believe to have supernatural power. Yumamang as the Limboos believe is the manifestation of Tageraningwa?phuma. The Limboos also believe in the nature like mountains, caves, rivers, springs, lakes etc as the manifestation of different deities and divinities and worship and propitiate them on various occasions. Tumyanghangs are the most respectable persons in Limboo family and society. The religions and social functions and activities are carried out under their supervision and advice. The Limboos have their own oral mythology called Mundhums, around which whole Limboo socio-cultural activities revolves. The Limboos hardly use Hindu priest, Pandits and those who are influenced by the Buddhist culture use monks sometimes but not always.

The Limboos have number of social and seasonal festivals; Kokfekwa Tongnam, Sisekpa Tumyen Tongnam, Srijonga Sawan Tongnam, Bolihang Tongnam, Tongsum Tongnam or Chesok-Theesok and Yokwa or E:mang observed by the Limboos. Kokfekwa Tongnam specially marks the beginning of New Year for Limboos. Sisekpa Tumyen Tongnam one of the major festivals of Limboo is celebrated in the month of Sise:kla (mid-July). Srijonga Sawan Tongnam, the birth anniversary of Tyeongsi Srijonga is observed on the full moon day of December every year. Bolihang Tongnam, another important social festival of Limboos falls on the new moon day of October-November. Theesok-Chesok or Tongsum Tongnam, harvest festival is celebrated during the month of November-December. While E:mang is the festival of worshipping nature divinities among the Limboos in the pre-involvement of agricultural activities. It is marked by the blooming of peach plant and during this, entire village men assemble on the top of the hillock and nature divinities of wind, rain, sun are invoked for the favourable season and bumper crops, avoidance of accidents, wounds, epidemics and other natural calamities.

The Limboos also bear uniqueness in their food habits, dresses, ornaments, family pattern, kinship and social organisation. Their folksongs like Hakparay, Khyali, Pa:llam, Phungwachangma, Yehang Samlo, Tumyang Samlo, Mering Samlo, Tamkay O:kma, Samlo, etc. and folkdances- Kellang, Ya?rak, Tambrangay, Panthoray, Sirthapay, Kengjori, etc. as well as the folk musical instruments clearly indicates the distinctiveness of their identity.

The Limboos language ‘Yakthung Sappa:n’ belongs to Tibet-Burman language family. It is one of the state official languages of Sikkim recognised by the State Government in 1981 and being taught upto under-graduate level in the Government Colleges of Sikkim. Frequent use of diacritical marks, glottal stops, coda-consonants and vowel-length and placing verb at the end of sentences is the peculiarity of Limboo language. It has rich literature and independent script called ‘Srijonga Script’. Out of 56650 total population of Limboos in Sikkim (Socio-Economic Census, 2005-2006, DESME, Govt. of Sikkim) 34292 (66.20%) of their population and 5.89% of the total population of Sikkim speak Limboo language There are altogether 279 Limboo language teachers working in the various government schools of Sikkim. In 2003, they were included in the list of Schedule Tribe.

The Bhutias: The Bhutias who addressed as ‘Lhopas’ originally migrated from ‘Bhot’ place of Tibet from which their tittle ‘Bhutia’ has been corrupted. Their total population in Sikkim is 49873 (8.57%) of the total population of Sikkim (CRESP, Govt. of Sikkim, 2008, pp. 140-147). They are highly concentrated in Lachen-Mangsila and Kabi-Tingda constituencies of North district, Gangtok, Ranka, Assam-Lingjay, Rumtek, Rakdong-Tintek, Pathing, Rigu, Khamdong, Sang Martam in east district, Ralong, Kewzing, Wok, Timi-Tarku, Damthang in the south district and Yaksum, Tashiding, Geyzing, Rinchenpong in the west district of Sikkim (Subba, 2008, p. 269).

Initially, most of the Bhutias were traders and herdsmen but later on they were accustomed to cultivation (Sengupta, 1985, p. 57). In the record of Sinha (2008, p. 31), ‘the Bhutias were traders, farmers and lamas searching for new land long before the 15^th century for colonisation. Sikkim at that time was very sparsely inhabited by Rong (Lepchas) and Tsong (Limboos). Those grazers and Buddhists missionary were possibly the earlier immigrant to Sikkim in search of new pastures and potential converts to their religion. The traders in the pursuit of bartering their goods followed them and farmers came in search of rich rice field called Denjong, the ‘Valley of rice’. During later half of the 15^th century, an important Tibetan patriarch named Khye-Bumsa from Phari came to Sikkim presented ceremonial offerings to the then Lepchas Chief, Thekong Thek and established a blood brotherhood. Meanwhile his followers and kinsmen migrated and settled in Sikkim subsequently as pastorals and traders’.

In 1642 AD, the three prominent Buddhist Chempos arrived in west Sikkim at a place Yaksum which was despersly inhabited by the two indigenous inhabitants, Rongs and Tsongs at that time. The three superior Buddhist monks with the core intention to spread ‘Cho’ installed Phuntsok Namgyal as ‘Chogyal’ means ‘Dharma Raja’. This event marked the beginning of full control over Sikkim with an effective propagation of Buddhist dharma and culture in Sikkim.

The Bhutias are the offshoots of ‘Nyorpog-Phutsos. Shangdarpa, Tse-chudarpa, Guru Tashi and Nyimagyalpo, are the descendent of Khye-Bumsa while Bonpas, Gonsarpas, Tsungyapas, Namtsangtors, Tagchungdarpas, Karsorpas, Gyontopas and Topas or Dokhangpas are the descendent of Beb-Tsan-Gyat (Subba, 2008, pp. 267-268). The twelve clans (4+8=12) of Bhutias are eligible for entrance into Pemayangtse monastery as priest (Risley, 1894, p. 28). Their language is called ‘Lhokhey’ and the script ‘Thomi Sambota’.  

The Nepalese: The fourth ethnic group which constitute the demography of Sikkim is Nepalese. It is composed of different tribes and castes with distinctive sub-cultural and linguistic stocks, considerable physical character, tradition and customs. The most important castes and communities are Rai, Manger, Tamang, Sherpa, Gurung, Bhujel, Dewan, Thami, Newar, Sunuwar, Sanyasi, Chhettri, Bahun etc. Among the low caste, there are Sarki, Damai, Kami, Majhi etc.

The Rais: The term Rai which amounts to the status of Chief is known to be a tittle given to the Khambus by Prithivir Narayan Shah after capturing their land, Khambuwan (Subba, 1989, p. 26). The total population of Rais in Sikkim is 77954 (13.4%) of the total population of Sikkim (Socio-Economic Census, 2005-2006, DESME, Govt of Sikkim). They are scattered all over Sikkim except in the north district of Sikkim (Subba, 2008, p. 319). They are divided into several clans Those clans of Rai are Atharay, Bantawa, Chamling, Thulung, Kulung, Lohorung, Baying, Dungmali, Nechereng, Khaling, Chaurasaya, Rungchenbung, Dumi, Chinthang, Sangpang, Lambichong, Sotang, Thilung, Yaku, Mewahang, Puma, Waling, Khersang etc. Each clan have their own dialect almost intelligible to others. In Rai community marriage is allowed within the same clan but the pachha of the girl and boy must be different.

The Mangers: The Mangers are historically recorded as one of the earlier settlers of Sikkim. They were one of the groups mentioned among those celebrating the coronation of the first Chogyal, Phuntsok Namgyal (Roy, 1980, p. 4). They share very close affinity with the Gurungs and Tamangs. Their total population in Sikkim is 15635 (2.69%) of the total population of Sikkim. Mangers mostly inhabit Kamling, Suldung, Tinzerbong, Takhuthang, Mabong, Khanisirbung, Budang, Ribdi, Barthang, Berfok, Chinthang, Bermoik, Dhupidara, Karzi, Mangnam, Norkhola in west Sikkim, Assangthang, Ahlley, Mamley, Kamrang, Koteng, Magarjong, Chiyadara, Maniram, Bhanjyang, Namthang in the south, Kadamtam, Pachekhani, Subaneydara, Rongli, Sodunglakha, Rhenock, West Pandam, Rumtek 9^th Mile, Pakyong, Gangtok, Duga, Sirwani, Khamdong in the east district of Sikkim (CRESP, Govt. of Sikkim, 2008, p. 92).

The Gurungs: The Gurungs are of Mongoloid origin. They called themselves as ‘Tamu’ meaning ‘Thundering Sky’. In Sikkim, their population is 34130 (5.87%) of the total population of Sikkim. They are mostly concentrated in Dodok, Buriakhop, Chakung, Rinchenpong, Dentam, Sardong in the west district, Chhuba, Nagi, Borang and Pathing in the south district and Rigu in the east district of Sikkim (CRESP, Govt. of Sikkim, 2008, pp. 67-162). They have their own language, ‘Tamu Kye’ and script ‘Tamu Kye Lippi’. They are divided into two branches; Char Jat and Sora Jat. The Char Jat or Four Clan is divided into four classes; Ghole, Ghanday, Lama and Lamichanay (Sengupta, 1989, p. 43). Other Sora Jat or Sixteen Clan are Ghyabre, Kyabche, Kurumchhe, Jangre, Tharje, Dorjali, Rilami, Poju, Chormi, Pom, Thim, Migi, Khatra Yog, Paingi, Kholali, Sogun and Thorjami. The Char Jat has a superior social status to Sora Jat (Subba, 1989, p. 43 and Subba, 2008, p. 357). 

The Tamangs: The Tamangs belong to Mongoloid racial stock. The word Tamang means ‘Horse Trader’ in Tibetan language. They are also called as ‘Murmi’ or ‘Dhamang’, ‘Ishang’ and ‘Sain’ (Subba, 1989, pp. 43-45). Like the Gurungs and Sunuwars, Tamangs also have hierarchical division of their thars or clans which is divided into two groups- ‘Bara Jat’ or twelve clans and ‘Athara Jat’ or eighteen clans. The former enjoy the higher social status over the later, ‘Athara Jat’ or eighteen clans (Sengupta, 1985, p. 59). In Sikkim, they are mostly concentrated in and around the area of Teesta and Rangit Valleys of west, south and east Sikkim. In the west, they are concentrated in Soreng, Rinchenpong and Chakung, in the east, Central Pandam, Assam Lingjay, Ranka and Gangtok and south, Namthang, Jorethang, Melli, Ratepani, Damthang and Timi-Tarku (Subba, 2008, p. 365). Their total population in Sikkim is 39523 i.e, 6.8% of the total population of Sikkim (Socio-Economic Census, 2005-2006, DESME, Govt. of Sikkim). They were included in the list of Schedule Tribe in 2003 along with the Limboos.

The Sherpas: The Sherpas are of Tibetan origin of Mongoloid race. Originally, they inhabited eastern part of ‘Kham’ region of Tibet. This is the reason why they are called Sherpas which means ‘the people of the east’ in Tibetan language. They have very close cultural and religious affinity with the Tibetans, Bhutias and Drukpas. Most of them are Buddhist. Their total population in Sikkim is 25894 (4.45%) of the total population of Sikkim (Socio-Economic Census, 2005-2006, DESME, Govt. of Sikkim). They are mostly concentrated in Ribdi, Bhareng, Okhray, Upper Rumbuk, Bega, Upper Bermoik, Siribadam, Singling and Buriakhop in the west district, Ralong, Nayabasty, Damthang, Wok and Parbing in the south district, Regu, Pathing and Khamdong in the east district and Kabi-Tingda in the north district of Sikkim (Subba, 2008, p. 281). They have their own language, recognised as one of the state official languages and is being taught upto primary level in the schools of Sikkim. They use Tibetan script.

The Mukhias: The Mukhias are also known as ‘Sunuwars’ by other name. The Mukhia title is believed to have been conferred to them by Prithivir Narayan Shah. The Sunuwars called themselves as ‘Koinch’. They are divided into two hierarchical clans; Bara Thars or Twelve Clans and Das Thars or Ten Clans. There is not much of social difference between the members of two groups of clan and intermarriage is permissible among them (Subba, 1989, p. 42). The Sunuwar in Sikkim are numerically less with only 3795 (0.65%) total population. They inhabit Nandu Gaon, Chumbung, Ongchu, Geyzing, Rinchenpong, Khechopalri, Rameng, Maj Rameng, Tingmu, Kitam, Polok, Tinjir, Najitam, Tirkulan, Chandmari, Rongyek and Burtuk (Subba, 2008, p. 340). They have their own language, ‘Koinchlo’ belonging to Tibeto-Burman family. Their language is one of the state official languages of Sikkim and is taught upto primary level (CRESP, Govt. of Sikkim, 2008, p. 56).

The Dewans: The Dewans or Yakha are the descendents of Kirats. They share their close affinity with Rais and Limboos in terms of cultural and social way of life. Not much is known about the Dewans of Sikkim. They are in negligible demographic size in Sikkim. Their total population in Sikkim is just 193, i.e, 0.03% of Sikkim’s total population (Socio-Economic Census, 2005-2006, DESME, Govt. of Sikkim). They are found in Ghum Yakha Village in south district and Tadong in the east district of Sikkim (Subba, 2008, p. 332). ^[1] The name of their organisation is Akhil Kirat Dewan (Yakha) Sangh (Subba, 2008, p. 332).

The Bhujels: The Bhujels also called ‘Khawas’ or ‘Ghati’ are very less in number i.e, 3516 (0.6%) of the total population of Sikkim (Socio-Economic Census, 2005-2006, DESME, Govt. of Sikkim). They are found mostly in Daramdin, Salangdang and Soreng in West Sikkim district, Ghum-Kitam, Turuk, Tokal, Bermoik in the south  district and Jitlang, Pakyong, Rhenock and Tadong in the east district of Sikkim. The Bhujels speak Nepali language and they are not known to have their own language (Subba, 2008, p. 45).

The Jogis: The Jogis are called Sanyasis by other name meaning ‘Saint’. The total population in Sikkim is 2725 constituting 0.46 % of Sikkim’s total population (Socio-Economic Census, 2005-2006, DESME, Govt. of Sikkim). They are found in Rhenock, Central Pandam in east Sikkim, Upper Bermoik, Dorong, Hatidhunga, Kamling, Rinchenpong, Lingchom, Soreng and Tatopani in west district, Jorethang and Ralong in south Sikkim (CRESP, Govt. of Sikkim, 2008, p. 170).

The Thamis: The Thamis are one of the several communities of Nepali constellation. In Sikkim, they are thinly populated and are scattered in all the districts of Sikkim. Their total population in Sikkim is 503 constituting 0.09% of the total population of Sikkim (Socio-Economic Census, 2005-2006, DESME, Govt. of Sikkim). Most of the Thamis live in Rhenock, Rongli, Sang Martam and around Gangtok (CRESP, Govt. of Sikkim, 2008, p. 114 & 256). Linguistically, they share very close affinity with Rais and socio-religiously with the Tamangs. Their main occupation is agriculture. Most of them are landless. (CRESP, Govt. of Sikkim, 2008, p. 114). The Thamis are divided into Rishmi, Angkami, Dolakhe, Dumpali, Ishirishmi, Dangurishmi, Shirishmi etc (Subba, 1989, p. 41).

The Newars: The Newars generally referred to as ‘Pradhan’ are supposed to be the inhabitants of Kathmandu Valley. Religion-wise, they are divided into Shivamargis of Hindus and Buddhamargis of Buddhist (Subba, 1989, p. 34). In Sikkim, there are few numbers of Newar Christians alongside of Newar Hindus and Buddhist (Subba, 2008, pp. 420-421). The total population of Newar in Sikkim is 21713 (3.73%) of the total population of Sikkim (Socio-Economic Census, 2005-06, DESME, Govt. of Sikkim). They are mostly concentrated in Melli, Namthang, Jorethang and Timi-Tarku in the south district, Regu, Rhenock, Central Pandam, Gangtok, Ranka, Rumtek, Sang Martam and Khamdong in the east district, Soreng, Daramdin Dentam, Geyzing in the west district (Subba, 2008, p. 412). The Newars are mostly businessmen.

The Bahun-Chettris: The Bahun-Chettris are the main component of Nepali constellation. They belong to the Aryan stock. They share very close akinness with Kamis, Damais, Majhis and Sarkis of Aryan race in terms of culture, religion, language and physical appearance. The Bahun-Chettris belong to the higher caste while rest three castes belong to low caste (Gurung & Lama, 2004, p. 282). The Brahmins, in the ancient times, were professionally priests or Brahmins and Chhettris were the defenders of the administration. The two social sects are believed to have become Bahuns and Chhettris of present Nepali society.

Bahuns are Brahmins among the Nepalis. They are major groups Saraswati, Kanyakubja, Gaud, Maithil, and Utkal Bahun. The names are adopted after the place of origin (Subba, 1989, p. 30). Saraswati Bahuns have migrated from river Saraswati, Kanyakubja from Kannauj, Gaud from Bengal, Maithil from Mithila and Utkal Bahun from Orissa. The five major divisions are further grouped into Purbia and Kumai (Gurung & Lama, 2004, pp. 282-283).  The Purbia Bahuns are of several clans such as Acharya, Aryal,  Adhikari, Baral, Baskota, Bastola, Bhandari, Bhatta, Dhital, Dhungel, Chamlagain, Chapagain, Dahal, Debkota, Dhakal, Ghimire, Gotame, Guragain, Kharel, Khanal, Lamichhane, Nepal, Neupaney, Ojha, Parajuli, Paudyel, Pokhrel, Purtel, Regmi, Rimal, Risal, Sigdel, Silwal, Subedi and Timilsina and the Kumai Bahuns are Bhatta, Bista, Dotel, Joshi, Khatiwada, Lohini, Pankey, Pant Upreti etc.  On the basis of social hierarchy, Bahuns of different clans are divided into Upadhaya Bahun and Joshi Bahun (Subba, 1989, pp. 30-31). The former teaches the principle of Hindus Vedas and latter studies astrology or Jotish (CRESP, Govt. of Sikkim, 2008, p. 50). The Bahuns in Sikkim are 40483 (6.96%) of the total population of Sikkim (CRESP, Govt. of Sikkim, 2008, p. 126).

The Chettri is a corrupted form of the Sanskrit word ‘Khatriya’ which refers to a fighting class (Subba, 1989, p. 32). In Sikkim, they are second largest single community next to Rais community. Their total population in Sikkim is 71089 (12.22%) of the total population of Sikkim (Socio-Economic Census, 2005-2006, DESME, Govt. of Sikkim). Their main language is Nepali and the script used by them is Dewnagari. The Chettris are divided into Adhikari, Baniya, Basnet, Bista, Bohra, Bura or Burakothi, Gharti, Karki, Khada, Khatri, Khulal, Mahal, Rant, Rana, Roka, Thapa etc. Each of the clans have several sub-clans (Subba, 1989, pp. 33-34).

The Kami, Damai and Sarki (Schedule Castes): The Kami, Damai and Sarki are single most untouchables castes. They have Aryan features and considerable cultural affinity with Bahun-Chettris (Subba, 1989, p. 48).

The Kamis, also called as Biswakarma are blacksmith by profession. The term ‘Kami’ is believed to have originated from ‘Kamuannu’ meaning to earn (Subba, 1989, p. 49) or make things (Gurung & Lama, 2004, p. 284). Their total population in Sikkim is 24721 (4.25%) of the Sikkim’s total population. They mostly inhabit the areas of south, east and west districts of Sikkim (Subba, 2008, p. 396). They are divided into Khati, Gajmer, Kalikotay, Rijal, Mangranti, Ghatani, Lohar, Tiriwa, Baraily, Sapkota, Sashankar, Diyali, Dural, Lahagum etc. (Gurung & Lama, 2004, p. 284).

The Damais are tailors by occupation. The term ‘Damai’ is derived from the word ‘Damaha’ the chief musical instrument of the ‘Damai’ (Subba, 1989, p. 49). They are musicians who lead the marriage procession and play those musical instruments in any auspicious functions. Their population in Sikkim is 11370 (1.96%) of the total population of Sikkim. They are scattered all over the district of Sikkim. They are divided into Sundas, Das, Pariyar, Bagdas, Mothey, Ranpaheli, Sewa, Darnal, Karkidoli, Bhitrikoti, Suji, Thingmong, Maley, Bardewa, Labar, Thatal, Naubag, Ghimiray etc. (Subba, 2008, p. 398 and Gurung & Lama, 2004, p. 285).

The Sarkis are Nepali cobblers and concerned with the work of animal leathers. Their population in Sikkim is 1157 (0.2%) of the total population of Sikkim. They are found rarely in all the districts of Sikkim. Like the other castes, they are also divided into several clans Dukroka, Mungranti, Rurkuti, Khilinge, Bogeti, Achani, Tokangi, Roka, Mijar, Lamjel, Rumtel (CRESP, Govt. of Sikkim, 2008, p. 100 and Gurung & Lama, 2004, p. 285). Of three castes, Kami is considered to be superior to Damai and Sarki. The three are treated as Schedule Caste in Sikkim. Special privileges such as reservation of seats in Sikkim Legislative Assembly, higher educational institutions and government services are provided by the government.

Majhis are also one of the communities recorded in K S Singh’s ‘The People of India, Sikkim’ (1993). But in the account of CRESP Report of 2008, Government of Sikkim they have been left out. Their population in Sikkim is 466 (0.14%) of the total population of Sikkim (Socio-Economic Census, 2005-2006, DESME, Govt. of Sikkim). The word ‘Majhi’ means boat driving which have been corrupted from their profession. They are concentrated in a few localities like Majhigaon in Jorethang of south district and Majhitar in Rangpo of east district of Sikkim. They mostly lived in the river banks of the Rangit and Teesta; a warm region with moderate rainfall. The language of Majhi is not so far known but they use Nepali language for the communication. They have a single thar called ‘Kusuwar’ which is an endogamous unit. The nuclear family is very common to the Majhis. They are superior to the Kami, Damai and Sarki but inferior to the other communities in the social status (Gangopadhyay, 1993, pp. 12-117).

There are other communities like Bihari, Marwari and others who constitute about 9.34% of the total population of Sikkim (Socio-Economic Census, 2005-2006, DESME, Govt. of Sikkim). These communities have been residing in Sikkim since long back and have socio-cultural and religious ties with the people of Sikkim. They are mainly businessmen by profession and are mostly concentrated in the urban areas.