NeBIO I www.nebio.in I March 2020 I 11(1): 20-26

RESEARCH ARTICLE Notes on ethno-biological aspect of Mankar celebrated by Nepali community of Darjeeling and Sikkim Himalayas

Dinesh Bhujel, Geetamani Chhetri* & Y.K. Rai G.B. Pant National Institute of Himalayan Environment & Sustainable Development, Sikkim Regional Centre, Pangthang, Gangtok 737101, Sikkim, India. Email: [email protected]

ABSTRACT

This study aimed to document the indigenous knowledge associated with the traditional festival of Mankar Sankranti celebrated by Nepali community of Darjeeling and Sikkim Himalayas. This festival is a way of worshipping nature since time immemorial. In the day of Mankar Sankranti nature is worshiped. People prepared various types of traditional dishes from traditional crops and wild edible plants which are offered to nature deities; it is believed to be a time for truth, peace and prosperity. A total of 26 species belonging to 24 genera and 16 families were recorded which are used to celebrate this festival by Nepali community of the region. Likewise, a total of 5 different domestic birds/animals were also identified and enumerated whose parts/products are used. The paper concludes with emphasis that ritual/religious festivals could play not only complementary role in the society but preserve the precious indigenous knowledge which lies in deep respect and spiritual values contributing in community based biodiversity conservation.

KEYWORDS: Mankar Sankranti, Nepali community, Sikkim and Darjeeling

Introduction year, sun comes to the same location 20 minutes late every year According to Mankar Sankranti means the end which means sun needs 1 day extra after every 72 years in the of six month Dakshinayana period and beginning of sky. That's the reason why Mankar Sankranti is shifting from 14th for about next six month (Lochtefeld, 2002). Dakshinayan January to 15th January and vice-versa (Abbhyankar, 1999). symbolizes as the night of God or the sign of negativity and Mankar Sankranti locally called as ‘Maghey Sankranti’ is the first Uttarayana is considered as a symbol of day of Gods or a sign of day of ‘Magh’ month of the . It is known by various positivity so people take a holy dip in rivers at holy places and names throughout the India such as Maghi Sankranti by north chant mantras. This festival generally falls on January 14th/15th, Indian and by Sikhs, Makara Sankranti (Pedda the day of Mankar Sankranti, the sun begins its northward Pandaga) in Andhra Pradesh, West Bengal, Karnataka and journey or Uttarayana journey. Therefore, the festival is also Telangana, Sukarat in central India, Magh by Assamese, and known as Uttarayana festival. As per the solar calendar, after one Thai by Tamils (Desai, 2010).

Received 27 January 2020 I Accepted 18 March 2020 I Published online 31 March 2020

Citation: Dinesh Bhujel, Geetamani Chhetri & Y.K. Rai. 2020. Notes on ethno-biological aspect of Mankar Sankranti celebrated by Nepali community of Darjeeling and Sikkim Himalayas. NeBIO 11(1): 20-26.

Acknowledgement This research was supported by the Department of Science & Technology under the project National Mission for Sustaining the Himalayan Ecosystem, Task Force -5. We are thankful to Dr. R.S. Rawal, Director, GBPNIHESD, Kosi Katarmal, Almora for providing necessary facilities and encouragement. Thanks are due to Dr. R.C. Sundriyal, Project Investigator, GBPNIHESD, Kosi Katarmal, Almora for his valuable guidance. We wish to convey our sincere thanks to Dr. R. Joshi, Centre Head, GBPNIHESD, Sikkim Regional Centre, Pangthang, for his support. We would like to record our sincere gratitude to the local people including traditional healers of Darjeeling and Sikkim for their kind cooperation and invaluable assistance.

Copyright © Dinesh Bhujel, Geetamani Chhetri & Y.K. Rai. 2020. NECEER, Imphal allows unrestricted use, reproduction, and distribution of this article in any medium by adequate credit to the author(s) and the source of publication.

NeBIO, An International Journal of Environment and Biodiversity Official publication of North East Centre for Environmental Education (NECEER), Imphal I ISSN 2278-2281 (Online), 0976-3597 (Print) I www.nebio.in

Bhujel et al » Notes on ethnobiological aspect of Mankar Sankranti celebrated by Nepali community of Darjeeling & Sikkim Himalayas NeBIO 11(4):20-26

It is one of the important festivals of Hindu religion dedicated to chemicals that can enhance the power of immunity of human God Sun. On this auspicious day, the sun enters the zodiac sign of body (Begum and Gogoi, 2007). The people of the region are rich Capricorn or Mankar which marks the end of winter and start of in ethno-biological knowledge owing to their close affinity with longer days. Normally the sun affects all the zodiac signs, but it is the surrounding vegetation and bio-resources. The present study said that the entry of the sun in the zodiac sign of Cancer and is an attempt to document the indigenous knowledge related to Capricorn is religiously very fruitful. Hence, Mankar Sankranti is the ritual festival of Mankar Sankranti of the Nepali community one of the most auspicious days for the Hindus, and is residing in Darjeeling and Sikkim Himalayas. distinguished in almost all parts of India in countless cultural forms, with immense devotion, gaiety and fervor. Likewise, Materials and Method Sikkim and Darjeeling Himalayan region is not an exception The study was conducted during 2017 to 2019 in the month of where this festival is one of the important festivals for Nepali January each year. The information was gathered by community who follow . In this auspicious day Nepali questionnaire survey in different holy places of Teesta and Rangit community of the region worship nature and celebrate the festival rivers where the festival of Mankar Sankranti was being at the confluence of major rivers in the region Teesta and Rangit celebrated by Nepali community of Darjeeling and Sikkim. The (Triveni). Festival celebration starts with the holy dip in the river informants were faith healers who were performing the rituals and offering of water to Sun God in the morning and pasting of a and worshippers from different remote villages of the region. small piece of fresh Dioscorea hamiltonii (Bantarul) on forehead Wild edible plants and domestic birds/animals parts/products as tika (tilak). Different types of boiled tubers gathered from wild used during the festival were documented and cross checked and farmlands like Colocasia esculenta (Pindalu), Dioscorea through questionnaire survey in Nepali community dominant hamiltonii (Bantarul), Dioscorea alata (Ghartarul), Ipomoea villages of Darjeeling and Sikkim Himalayas involving cultural batatas (Sakarkhanda), Manihot esculenta (Simaltarul) etc. are values and rituals, primarily on parts used, mode of consumption offered to nature deities and then consumed, people also and ethno-biological significance, etc. These collected data were prepared various types of traditional dishes like Phuloura from again verified consulting available literature (Subba, 2002; buckwheat, Sel roti from rice, Khichadi from various native Sundriyal and Sundriyal, 2003; Singh et al., 2006; Yonzone et al., pulses, rice and vegetables. This festival is also celebrated to 2012; Sharma, 2012, Tamang, et al., 2017; Bhujel et al., 2018). express the happiness of getting new crops. It also symbolizes Correct botanical names and families were updated using the end of the winter solace which makes the day last longer than http://www.theplantlist.org and http://www. tropicos.org. night (Melton, 2011). The local inhabitants of Sikkim and Darjeeling are composed of three major communities viz. Results and Discussion Lepchas, Bhutias and Nepalis who were settled down in the land From the present study a total of 26 plant species belonging to 24 at different historic period. The Lepchas have strong ties with the genera and 16 families were recorded which are used during the nature and have lived here for centuries. An understanding of festival of Mankar Sankranti by Nepali community (Table 1). their culture, customs and language helps to foster an Poaceae was found to be the dominant family with 5 spp. appreciation of the beautiful mountains, deep forests, and the followed by Fabaceae (4 spp.), Arecaceae, Dioscoreaceae and emerald coloured ‘Rongnue’ Teesta and Rangit River (Subba, Euphorbiaceae with 2 spp. each and remaining 11 families with 2008). They worship nature in their own way. Likewise, ‘Bum Chu’ one sp. each (Fig.1). Among the plants used maximum usage were festival of Bhutia community is associated with life sustaining found to be of herbs (14 spp.) followed by trees (5 spp.), climbers water of rivers in Sikkim which signifies water is precious (4 spp.), and shrubs (3 spp.) (Fig. 2), considering plant parts used, resource and the purity of it should be maintained at any maximum numbers of species were used for leaves (9 spp.) cost.(Subba, 2008). Hence, different communities have their own followed by seeds (7 spp.), tubers (5 spp.), fruits (3 spp.) etc. (Fig. culture and customs to worship nature and protect natural 3). Most of these plants utilized during Mankar Sankranti festivals resources through religious beliefs and practices. As these have medicinal values. Tuber crops like Dioscorea spp. helps in communities preserve forest/ water resources as Devithan or digestion and improves stomach health, likewise Ipomoea batatas abode of deities signifying indigenous way of conserving natural are good appetizers and useful in stomach troubles, whereas resources around them (Chhetri and Rai, 2018). Indigenous people Fagopyrum esculentum is useful in diabetes, hypertension and themselves have repeatedly claimed that they have fundamental abdominal obstructions. Thus, consumption of these food crops rights to Indigenous Knowledge because it is necessary to their not only fulfill the nutritional requirements but are equally helpful identity and cultural survival. Indigenous Knowledge is also being in boosting human health. Branches/leaves/twigs of plants like recognized as a form of rational and reliable knowledge banana bamboo etc. are widely used to perform the rituals. developed through generations of intimate contact by native (Fig.4.). Leaves of bananas are mostly used to offer cooked food peoples with their lands that has equal status with scientific items to the nature deities. Beside plant parts some domestic knowledge (Mauro and Hardison, 1999). The primitive people birds, animals/their parts/products are also used during the acquire knowledge of economic and medicinal properties of many festival. Some non- communities also sacrifice animals plants by trial and error methods and have extensive knowledge like goats, hen, ducks etc. to mark the occasion. A total of 5 of the properties and use of plant resources prevalent in the domestic birds/animals are documented during the festival whose nature (Negi et al., 2011). Every plant bears some phyto- parts/products were used to complete the ritual, Table 2.

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Bhujel et al » Notes on ethnobiological aspect of Mankar Sankranti celebrated by Nepali community of Darjeeling & Sikkim Himalayas NeBIO 11(4):20-26

Figure 1. Different plant families and their use frequency.

Figure 2. Habit wise representation of plants used during Mankar Sankranti.

Figure 3. Frequency of plant parts used during the festival of Mankar Sankranti.

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Bhujel et al » Notes on ethnobiological aspect of Mankar Sankranti celebrated by Nepali community of Darjeeling & Sikkim Himalayas NeBIO 11(4):20-26

Table 1. List of some important plants used/consumed during Mankar Sankranti festival. S. No. Botanical name & family Local name Habit Parts used Mode of usages during Other Ethno-biological uses festival 1. Areca catechu L. Supari Tree Fruits Offered to God along with Dried fruit paste is applied to the (Arecaceae) Piper betle while scars left after healing of wound performing the ritual 2. Artemisia vulgaris L. Titeypati Herb Leaves, Used to surround ritual Fresh leaves juice are used as (Asteraceae) stems place at river bank by antiseptic and applied on skin erecting leafy branches diseases, leafy braches burnt to around the place repel insects 3. Bauhinia vahlii Wight & Bhorla Climber Leaves Green leaves used to make Fresh leaves are used to wrap Arn. (Caesalpiniaceae) traditional disposable fresh meat, butter etc. , good plates ‘duna/tapari’ to offer fodder foods to nature God 4. Buddleja asiatica Lour. Bhimsen Shrub Flower, Flowers and leaves offered Juice/paste from fresh leaves (Scrophulariaceae) pati Leaves to God applied on skin diseases 5. Cajanus cajan (L.) Millsp. Rahari dal Shrub Seeds, Seeds cooked with mixture Leaves paste applied on cuts and (Fabaceae) Leaves of rice and vegetables and wounds as antiseptic offered to nature God and consumed 6. Castanopsis tribuloides Musure Tree Leaves/ Leafy twigs erected around Fruit nuts are edible and are good (Sm.) A.DC. (Fagaceae) katus leafy the ritual place source of starch and nutrients, twigs leaves used as fodder 7. Cinnamomum camphora Kapur Tree Seeds /oil Burnt to spread its aroma Oil is useful to reduce pain and (L) J. Presl. (Lauraceae) while performing the ritual swelling 8. Cocos nucifera L. Nariwal Tree Fruits Whole fruits offered to God Oil applied at joint pain and hair (Arecaceae) scalp as anti dandruff 9. Colocasia esculenta (L.) Pindalu Herb Tubers Matured tubers are boiled Considered as good appetizer and Schott (Araceae) in water and consumed also useful in constipation. Tender with salt or chutney shoots are good in anaemia 10. Dendrocalamus Choya bans Herb Arial parts Used to surround ritual Used in fencing and for making hamiltonii Nees & Arn. place at river bank by various handicrafts and household ex Munro erecting leafy branches materials, young shoots are (Poaceae) along with other plants like consumed as vegetables and used Artemisia vulgaris, to make fermented product Thysanolaena latifolia etc. 11. Dioscorea hamiltonii Bantarul Climber Tubers Piece of raw tuber pasted Helps in digestion and throat Hook.f (Dioscoreaceae) on forehead to mark the problems occasion and cooked tubers are offered to nature deities and consumed 12. Dioscorea alata L. Ghartarul Climber Tubers Boiled tubers are offered to Good source of nutrients and (Dioscoreaceae) God first and then controls stomach problems consumed 13. Fagopyrum esculentum Phapar Herb Grains Prepared traditional dish Good source of vitamins, minerals Moench (Polygonaceae) Phuloura with flour mixing dietary fibers and proteins, useful with salt and deep fry in oil in diabetes, hypertension and which is offered to God and abdominal obstructions consumed 14. Hordeum vulgare L. Jau Herb Grains Fresh flour offered to God Rich in vitamins, minerals and (Poaceae) Young fibres. Flour prepared from roasted shoots grains is consumed with milk or tea. Helpful in constipation. Young shoots consumed by diabetic patients 15. Imperata cylindrica (L) Siroo Herb Infloresce Dry inflorescence after Fresh leaves tied just below the Raeusch (Poaceae) nce, dipping in butter used as place of snake bite to check Leaves wick for lighting diya while poisonous blood flow to other performing ritual parts, used as thatching material in remote villages 16. Ipomoea batatas (L) Lam. Sakar Trailing Tubers Boiled tubers are offered to Appetizer, controls stomach (Convolvulaceae) khanda herb nature deities and then disorder consumed 17. Macaranga acerifolia Malato Tree Leaves Fresh leaves are used to Green leaves used in wrapping

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Bhujel et al » Notes on ethnobiological aspect of Mankar Sankranti celebrated by Nepali community of Darjeeling & Sikkim Himalayas NeBIO 11(4):20-26

Airy Shaw make traditional disposable fresh meat and butter (Euphorbiaceae) plates locally called as ‘duna, tapara’ to offer foods to God 18. Macrotyloma uniflorum Gahat Herb Seeds It is mixed with rice and Water remains of boiled seeds is (Lam.) Verdc. (Fabaceae) vegetables and make consumed during measles /small traditional dish, “Khichadi” pox, believed to remove kidney stones 19. Manihot esculenta Crantz Simaltarul Shrub Tubers Boiled tubers are offered to High source of starch and (Euphorbiaceae) nature deities and nutrients, improves digestive consumed system, used to prepare local fermented beverages 20. Musa acuminata Colla Kera Herb Leaves, Ripe fruits are offered to Raw fruits cooked and consumed (Musaceae) fruits God and leaves are used as to stop dysentery, flower buds are plate to offer foods to consumed as vegetables which are nature deities and stems high source of iron used to make prayer altars 21. Oryza sativa L. (Poaceae) Chamal Herb Grains Newly harvested de-husked Good source of carbohydrate and grains are used to perform useful in fever, pneumonia, a wide the ritual and offered to variety of delicious traditional nature deities items are prepared in combination with milk, sugar and jaggery 22. Piper betle L. Paan Climber Leaves Small pieces of fresh Leaves paste good in pyorrhoea, (Piperaceae) leaves offered to God along consumed as masticator with with Areca catechu Areca catechu 23. Sesamum indicum L. Kalo till Herb Seeds Used to perform the ritual Useful against heart disease and (Pedaliaceae) and offered to God diabetes, used in preparing various traditional dishes 24. Thysanolaena latifolia Amliso Herb Leaves, Make a bundle of leaves to Roots paste applied on bone (Roxb.ex. Hormen) Honda roots sprinkle spring fresh water fracture, leaves form good fodder, (Poaceae) by traditional healers and widely cultivated for broom making chant mantras to purify the from inflorescence surroundings, leafy stems are erected around the worship place 25. Vigna umbellata (Thunb.) Mashyam Twining Seeds Cooked with mixture of rice Good source of protein and dietary Ohwi & H. Ohashi dal herb and vegetables to prepare fibres; leaves paste applied at cuts (Fabaceae) khichadi, offered to God and wounds as antiseptic and consumed 26. Vigna mungo (L.) Hepper Kalo dal Herb Seeds Cooked with rice and Rich in proteins and vitamins. (Fabaceae) Leaves vegetables to prepare Whole seeds used in performing khichadi, offered to God shradh rituals of departed souls; and consumed leaves paste applied on cuts and wounds as antiseptic Table 2. List of some important domestic birds/animals parts/products used during Mankar Sankranti. S. Scientific name Family Vernacular name of domestic Mode of usages No. birds/animals/ their products 1. Anas platyrhynchos Anatidae Duck ( Hans) Fresh blood offered to nature deities as Bhog and meat is consumed 2. Bos taurus Bovidae Cow milk (Gaiko dudh) Several spices like black pepper, cardamoms etc. are mixed in raw milk along with sugar locally called as panchamrit while performing the ritual, and is distributed among the worshippers at the end of the ritual Cow dung (Gaiko gobar) While performing the ritual, cup like containers are made from fresh cowdung to hold milk locally called as ‘kunda’ where milk is offered to Sun God 3. Capra hircus Bovidae Goat (Bakhra) Female goat’s blood offered to nature deities as Bhog and meat is consumed 4. Columba livia Columbidae Pigeon (Parewa) A pair of live pigeons are released as offering to nature deities for well being of the worshipers’ family 5. Gallus gall us Phasianidae Hen (Kukhura) Fresh blood offered to nature deities as Bhog and meat is consumed Hen Egg (Kukhura ko Anda) Offered to nature deities

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Bhujel et al » Notes on ethnobiological aspect of Mankar Sankranti celebrated by Nepali community of Darjeeling & Sikkim Himalayas NeBIO 11(4):20-26

Ritual performed by Nepali community at Teesta river during Mankar Sankranti

Dioscorea hamiltonii Various types of boiled tubers Selroti

Various boiled tuber crops and traditional food items prepared during Mankar Sankranti

Artemisia vulgaris Dendrocalamus hamiltonii Musa acuminata

Some important plant species used to perform ritual during Mankar Sankranti Figure 4. Ritual activities, ethnic foods and socio religious plants used during Mankar Sankranti

Conclusion changes as many of the plants used and consumed during the Mankar Sankranti is the festival of nature worship which helps in festival directly or indirectly have medicinal properties which effective conservation of natural resources. The practices helps in well being of the human health. Such indigenous performed during the festival are continuing from generations knowledge are hidden within the communities which needs to be after generations not only having unique cultural significance, but protected and preserved within the modern societies where a it remains one of the important community based conservation wide numbers of health related complicacies are emerging day by efforts which lies in the deep respect and spiritual values. During day. On the other hand if harvesting is not done annually for tuber this festival varieties of root/tuber crops from wild and farmlands crops, they fail to regenerate in the next season and gradually die are harvested and consumed. The knowledge and consumption out. Thus annual harvest of these wild edibles like Dioscorea pattern of edible wild plants vary according to different localities hamiltonii helps in regenerating them in next season, and communities which reflects the history, cultural significance consequently this indigenous tradition of the community and tradition of the community (Negi and Subramani, 2015). Such contributes in safeguarding some plant species from being practices of consumption of tubers during the festival signify the extinct. nature base health traditions in accordance with the seasonal

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Bhujel et al » Notes on ethnobiological aspect of Mankar Sankranti celebrated by Nepali community of Darjeeling & Sikkim Himalayas NeBIO 11(4):20-26

Moreover, some of the wild species like Dioscorea alata has been Lochtefeld, James G. 2002. The illustrated encyclopedia of domesticated for the easy harvest and multiply for commercial Hinduism: A–M. Rosen Publishing Group. pp. 411. purposes; therefore these plants play a very important role in Mauro, F. and Hardison P.D. 1999. Traditional Knowledge of rural economy as well. In this way, indigenous people play a Indigenous and local Communities: International Debate and significant role in conserving not only the germplasm of tuber Policy Initiatives. Ecological Applications: 10(5): 1263–1269. crops but also other plants like Fagopyrum esculentum through Melton, J, Gordon. 2011. Religious celebrations: An encyclopedia this festival; hence, reducing the risk of eradication of such of holidays, festivals, solemn observances, and spiritual valuable, nutritious and high potential food resources or the commemorations. ABC-CLIO. pp. 547–548. plants of cultural significance from nature, which could be the Negi, P.S. and Subramani, S.P. 2015. Wild edible plant genetic part of strategy in tackling food insecurity in future (Jana and resources for sustainable food security and livelihood of Chauhan, 1998). This is how the community people are Kinnaur district, Himachal Pradesh, India. International contributing in conservation of plant resources for their interest Journal of Conservation Science 6(4): 657–668. with an intention of sustainable utilization. In the time of the Negi, Vikram S., Maikhuri, R.K. and Vashishtha, D.P. 2011. emergence of the modern practices, such indigenous traditions of Traditional healthcare practices among the villages of the communities need to be preserved as their socio-cultural Rawain valley, Uttarkashi, Uttarakhand, India. Indian Journal heritage has great significance not only in biodiversity of Traditional Knowledge 10 (3): 533–537. conservation but also for a healthy society in a nature based Sharma, B.C. 2012. Wild vascular plants traditionally used as ethics. vegetables in Darjeeling Hills, India. Pleione 6(1): 186 – 194. Singh, A., Singh, K.A. and Sureja, A.K. 2006. Cultural significance References and diversity of ethnic foods of North East India. Indian Abbhyankar, K.D. 1999. Astrophysics of the Solar System. Journal of Traditional Knowledge 6: 79–94. Universities Press, Orient Longman. pp. 246–247. Subba, J. R. 2008. History, Culture and Customs of Sikkim. Gyan Begum, S.S. and Gogoi, R. 2007. Herbal recipe prepared during Publishing House, New Delhi. Bohag or Rongali Bihu in Assam. Indian Journal of Traditional Subba, J.R. 2002. Biodiversity of the Sikkim Himalayas, Sukhim Knowledge 6 (3): 417–422. Yakthung Mundhum Saplopa, Gangtok, Sikkim. Bhujel, D, Chhetri, G. and Rai, Y.K. 2018. Wild edible plants used Sundriyal, M. and Sundriyal, R.C. 2003. Underutilized edible by ethnic communities in Kalimpong district of West Bengal, plants of the Sikkim Himalaya: Need for domestication. India. NeBIO 9(4): 314–26. Current Science 85(6): 731–736. Chhetri, G. and Rai, Y.K. 2018. Traditional Knowledge on bio- Tamang, M., Pal, K. and Rai, S.K. 2017. Traditional use of wild resource utilization and management system of selected plants for food in West Sikkim. India. International Journal of ethnic communities in east district of Sikkim. Journal of Life Sciences 5(4): 730–741. Traditional and Folk Practices 6(2): 13–24. Yonzone. R., Rai, S. and Bhujel, R.B. 2012. Genetic Diversity of Desai, N. 2010. A Different Freedom: Kite Flying in Western India; Ethnobotanical and Medicinal Plants Resources of Darjeeling Culture and Tradition. Cambridge Scholars Publishing, District, West Bengal, India. International Journal of pp. 30–33. Advanced Pharmaceutical Research 3(1): 713–729. Jana, S.K. and Chauhan, A.S. 1998. Wild edible plants of Sikkim http://www.theplantlist.org. Himalaya. Journal of Non Timber Forest Product 5(1/2):20 – http://www.tropicos.org. 28.

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