Ps. Dr. Evan Rongong
Every family has a history of origin, often those histories remain as a fairy tell story and easily fade away with the passing time. However the family recognition is very important because "Alone, you are strong, but together, you'll be stronger than ever." If we don’t recognize our family then it may slowly fade away or gradually disappear.
Having great mission and vision Ps. Dr. Evan Rongong, third son or youngest son of Rev. Ps. Robert Rongong (5th son of Mr. Song Blen Rongong by profession teacher from Chota Mangwa Takdah, Dist: Darjeeling, West Bengal, India.) trying to bring back those forms of recognition that are most essential in the broader social life, where it is possible with the beginning of the genogram.
A genogram is a graphic representation of a family tree that displays detailed data on relationships among individuals. It goes beyond a traditional family tree by allowing the user to analyze hereditary patterns. Ps. Dr. Evan Rongong draw upon some of the resources of the philosophy of recognition, as well as recent research associated with existentialist to sketch out an account of the family as a distinctive and relatively autonomous system of affective recognition. Those forms of recognition that are most essential in the broader social and political spheres too.
Moreover, familial recognition is enacted primarily at the affective, such that members find themselves implicated in each other's self-identities prior to their being in a position to fully appreciate, in a more self- conscious and independent manner, the nature and extent of their involvement. For these reasons, the social theory of recognition would do well to acknowledge each other and can bring more fact with the view of Lepcha’s history from the beginning and Rongong clans.
The Lepcha also called Rongkup “beloved children of the Rong and of God”. Rongpa (Sikkimese) are among the indigenous peoples of the Indian state of Sikkim and Nepal, and number around 80,000. Many Lepcha are also found in western and southwestern Bhutan, Darjeeling, the Koshi Province of eastern Nepal, and in the hills of West Bengal. The Lepcha people are composed of four main distinct communities: the Renjóngmú of Sikkim; the Dámsángmú of Kalimpong, Kurseong, and Mirik; the ʔilámmú of Ilam District, Nepal; and the Promú of Samtse and Chukha in southwestern Bhutan.
Lepchas are said to have migrated from Thailand and have similar culture, dressup, traits and history. They speak a Tibeto-Burman language which some classify as Himalayish. Others suggest a more complex migration, a migration to Thailand, then a navigation of the Ayeyarwady River and Chindwin Rivers, a crossing of the Patkoi range coming back west, and finally entering ancient India (this supported by Austroasiatic language substrata in their vocabularies). While migrating westward through India, they are surmised to have passed through southern Bhutan before reaching their final destination near Kanchenjunga. The Lepcha people themselves do not have any tradition of migration, and hence they conclude that they are autochthonous to the region, currently falling under the state of Sikkim, Darjeeling District of West Bengal, eastern Nepal and the southwestern parts of Bhutan. In the Province No. 1, they form 7% of the population of Ilam District, 2% in Panchthar District, and 10% of the population in Taplejung District. In Sikkim as a whole they are considered to be around 15% of the population of the state.
The Lepcha people were earlier ruled by Pano (King) Gaeboo Achyok. Gaeboo Achyok was instrumental in uniting the Lepcha people and to honour him, the Lepcha people celebrate 20 December of every year as Gaeboo Achyok celebrations day. Gaeboo Achyok extended the Lepcha kingdom from Bhutan in the east to Ilam (Nepal) in the west and from Sikkim to the northern tips of present day Bangladesh.
The Lepcha have their own language, also called Lepcha. It belongs to the Bodish- Himalayish group of Tibeto- Burman languages. The Lepcha write their language in their own script, called Róng or Lepcha script, which is derived from the Tibetan script. It was developed between the 17th and 18th centuries, possibly by a Lepcha scholar named Thikúng Munsulóng, during the reign of the third Chogyal (Tibetan king) of Sikkim.
Lepchas are divided into many clans (Lepcha: putsho), each of which reveres its own sacred lake and mountain peak (Lepcha: dâ and cú) from which the clan derives its name. While most Lepcha can identify their own clan, Lepcha clan names can be quite formidable, and are often shortened for this reason. For example, Nāmchumú, Simíkmú, and Fonyung Rumsóngmú may be shortened to Namchu, Simik, and Foning, respectively. Some of the name of the clans are "Zuraboo", "Barphungputso", "Rongong" , "Karthakmu", "Sungutmu", "Phipon", "Brimu", "Lickchingmu ", “Sadamoo”, “Kabomoo”, “Molomoo”, “Lingdamoo” etc.
Most Lepchas are Buddhists, although a large number of Lepchas have today adopted Christianity. Some Lepchas have not given up their shamanistic religion, which is known as Mun. In practice, rituals from Mun and Buddhism are frequently observed alongside one another among some Lepchas. For example, ancestral mountain peaks are regularly honoured in ceremonies called tandong lho rumfát. Many rituals involve local species. In Sikkim, Lepchas are known to use over 370 species of animals, fungi, and plants. According to the Nepal Census of 2001, out of the 3,660 Lepcha in Nepal, 88.80% were Buddhists and 7.62% were Hindus. Many Lepchas in the Hills of Sikkim, Darjeeling and Kalimpong are Christians.
The traditional clothing for Lepcha women is the ankle-length dumvun, also called dumdyám or gādā ("female dress"). It is one large piece of smooth cotton or silk, usually of a solid color. When it is worn, it is folded over one shoulder, pinned at the other shoulder, and held in place by a waistband, or tago, over which excess material drapes. A contrasting long-sleeved blouse may be worn underneath. The traditional Lepcha clothing for men is the thakraw ("male dress"). It is a multicolored, hand-woven cloth pinned at one shoulder and held in place by a waistband, usually worn over white shirt and trousers. Men wear a flat round cap called a thyáktuk, with stiff black velvet sides and a multicolored top topped by a knot. Rarely, the traditional cone-shaped bamboo and rattan hats are worn.
A surname is a person's last name, or family name. Surname mean the patrilineal surname, which is handed down from or inherited from the father. The word Rongong surname derives from Lepcha’s clans.
Where does the last name Rongong come from?
The last name Rongong is found most in India.
The surname is the 1,658,108th most prevalent family name world-wide. It is held by around 1 in 60,729,549 people. The last name Rongong occurs mostly in Asia, where 88 percent of Rongong reside; 82 percent reside in South Asia and 82 percent reside in Indo-South Asia. This last name is most numerous in India, where it is held by 89 people, or 1 in 8,618,712. In India it is primarily found in: West Bengal, where 72 percent are found and Sikkim, where 20 percent are found. Other than India this last name is found in 7 countries. It also occurs in Nepal, where 8 percent are found and The United States, where 5 percent are found.
According to Census 2011 information the location code or village code of Rongong village is 260964. Rongong village is located in Mangan subdivision of North District district in Sikkim, India. It is situated 28km away from Mangan, which is both district & sub-district headquarter of Rongong village. As per 2009 stats, Rongong Tumlong is the gram panchayat of Rongong village.
The total geographical area of village is 372.8 hectares. Rongong has a total population of 646 peoples, out of which male population is 326 while female population is 320. Literacy rate of rongong village is 70.28% out of which 76.69% males and 63.75% females are literate. There are about 137 houses in rongong village. Pincode of rongong village locality is 737111.
When it comes to administration, Rongong village is administrated by a sarpanch who is elected representative of the village by the local elections. As per 2019 stats, Rongong village comes under Kabi lungchuk Vidhan Sabha constituency & Sikkim Lok Sabha constituency. Mangan is nearest town to rongong village for all major economic activities, which is approximately 28km away.
