Who are we?

About the Lepchas and the Institution

Lepcha tribe, the indigenous inhabitants of Sikkim, refer to their homeland as Ney-Mayal Lyang or Renjyoung Lyang, and affectionately call themselves “Rongkup-Rumkup,” signifying their close connection with Mother Nature and God. The historical accounts of the Lepchas are derived from ancient manuscripts, as well as unwritten sources such as Lepcha hymns chanting by Mun and Bongthing, ritual specialists. These sources encompass legends, tales, narratives, and more. The details about their lineage, legendary heroes, and chiefs were orally transmitted from generation to generation by elders, making this oral tradition a vital part of Lepcha history. Among other things, these sources highlight the symbiotic relationship between the Lepchas and their natural environment. Furthermore, the Lepchas’ deep bond with their surroundings is evident in their ability to name every aspect of their environment, and the old names of Sikkim’s places support their ancestral connection to the region. Socially, the Lepcha tribe is divided into various clans based on the concept of “Chyu Da Lep,” where each clan possesses its own “Chyu” (mountain), “Da” (lake), and “Lep” (cave).

Demographically, the Lepchas once represented the majority of the population in this small Himalayan state. However, their population has sharply declined over the past few decades. According to the latest Census report from 2011, their population stands at 42,909, classifying them as a minority. In 1978, the Lepcha Community was granted Scheduled Tribe status under the (Sikkim) Scheduled Tribes Order, 1978. Recognizing their underrepresentation in government and educational institutions, partly due to economic and educational disadvantages and their traditional way of life, the Government of Sikkim conferred upon them the special status of “Primitive Tribe Group” during its Sikkim Legislative Assembly Session from February 21 to 28, 2005, as indicated in Notification No. 3(54) PA/518/2006, dated November 18, 2006.


Noteworthy scholars, anthropologists, and statesmen have made significant observations about the nature, identity, and ancestry of the Lepchas. For example, Mainwaring (1876) noted their peaceful and gentle character, as evidenced by their language, which lacks abusive words. Dr. K. S. Singh, IAS, the former Director General of the Anthropological Survey of India, described the Lepchas as the original inhabitants of Sikkim. The Hon’ble Supreme Court of India, in a 1993 judgment related to a petition by Mr. R.C. Poudyal, affirmed that the Lepchas are the “original indigenous inhabitants of Sikkim” (All India Report (AIR), 1993, Vol. 80, page 1836).The term “Lepcha” is derived from “Lapchao,” which means a resting or waiting place and also refers to a location where a mass of stones is placed to indicate directions during journeys (Bhasin, 1989; Plaisier, 2005).


Today, the Lepcha population primarily resides in the Dzongu area of the North District of Sikkim. This area was designated as a protected area by Sir Tashi Namgyal, the then Chogyal (King) of the independent Kingdom of Sikkim, on August 30, 1956. Subsequently, the Dzongu area was officially declared a “Lepcha Indigenous Habitat” by the Government of Sikkim, with the aim of promoting, preserving, and enriching Lepcha culture for sustainable development, as per Sikkim Government Gazette Notification No. 642, dated November 16, 2018.

The Lepchas maintain their deep-rooted belief in age-old ritualistic practices performed by the Mun and Bongthing, who act as traditional ritual specialists and healers. These individuals not only treat severe illnesses with traditional medicines but also address cases of individuals believed to be possessed by evil spirits. The Bongthing, in particular, holds a revered position within the Lepcha community and serves as a custodian of Lepcha culture and traditions. In ancient times, before the introduction of writing among the Lepchas, these individuals played a crucial role in preserving and passing down stories, legends, and lore to future generations.

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Our Mission

The Institute of Lepcha Bongthing & Language Higher Studies (ILBLHS) is committed to preserving and promoting the rich cultural and intangible heritage of the indigenous Lepcha community through comprehensive education and research. Our institute is dedicated to nurturing a new generation of Lepcha Bongthings (Rituals Specialist) who serve as the custodians of the indigenous traditional knowledge system and rituals.

Our Vision

Vision of the institute is to become a globally recognized center of excellence in Lepcha studies and related fields.

We aim to:
  • Preserve and document Lepcha rituals and traditional knowledge for future generations.
  • Provide rigorous academic and practical training to Lepcha Bongthings, ensuring their proficiency in ancient rituals as well as contemporary skills.
  • Foster research and innovation in Lepcha culture, spirituality, and environmental conservation.
  • Collaborate with international institutions and experts to promote cross-cultural understanding and global awareness of Lepcha heritage.
  • Empower our graduates in higher language studies to serve as spiritual leaders, cultural ambassadors, and agents of positive change within the Lepcha community and beyond.
  • Establish a modern and eco-friendly campus that harmoniously integrates with the natural beauty of the Himalayan region, reflecting our commitment to environmental stewardship.
  • Promote inclusivity and diversity by welcoming students and scholars from various backgrounds who share a passion for preserving and celebrating indigenous cultures.