In the verdant hills of Sikkim’s East District, Pendam Fort rests quietly atop a ridge in Central Pendam. Pendam Fort, known as Pendam Dee among the Lepchas, stands as a living monument to Sikkim’s rich and complex history. Spanning 304.8 metres in length and 30.48 metres in width, it occupies a significant 2.3 hectares of land at an altitude of 1,874 metres. Its ruins, however, lie shrouded in neglect and layered narratives, each vying for dominance. Among these, the Lepcha story of Gaeboo Achyok—a warrior king and spiritual leader—remains the most deeply rooted, yet the least acknowledged.
Today, the fort’s preservation is overshadowed by competing claims, encroachments, and the ambitious development of a pilgrimage centre. In May 2020, during the height of the pandemic, the Sikkim Government sanctioned ₹63.83 crore for a 54-foot-high statue of Nishani Kali Devi under the Civil and Tourism Department at Central Pendam.
While this project promises to boost tourism, it also raises critical questions about the prioritisation of heritage preservation and the cultural erasure of Indigenous narratives.
The Myth of the Devi: A Competing Narrative
One of the stories that contribute to the Devi narrative at Pendam Fort comes from a tale shared by Reth Prasad Sharma (Bhandari), an 83-year-old village elder. According to him, a group of shepherds once witnessed a mysterious young girl clad in a red sari, carrying a Thunche (a bamboo basket) and a Khurmi (sickle), playfully moving among the trees near the site. Her presence captivated the shepherds, and one of them, impressed by her beauty, expressed his desire to marry her. However, shortly after voicing this intention, the man began to vomit blood.
This sudden and inexplicable incident alarmed the shepherds, who saw it as a sign that the girl was not mortal but a Devi. They returned to the village and shared what had transpired.
The story of the mysterious girl spread, and over time, the villagers came to associate the site with divine energy. Some accounts mention that a puja was organised to honour the spirit of the Devi as a gesture of reverence, though this is not a defining event but one of many elements that have shaped the Devi narrative.
This story has become one of the cornerstones of the site’s spiritual significance, inspiring the construction of the mandir dedicated to Kali Devi. The temple, expanded over the years, now stands prominently within the boundaries of Pendam Fort.
The Lepcha Claim: Gaeboo Achyok and Pendam Dee
Far older and deeply entwined with the cultural identity of the Lepcha people, the narrative of Gaeboo Achyok stands as the cornerstone of Pendam Fort’s history. Known as the last Lepcha king and a master tactician, Gaeboo Achyok defended Sikkim against waves of Bhutanese invasions during a tumultuous era in the late 17th and early 18th centuries.
Oral traditions describe Achyok’s prayer to Puthim Lungzee, the Lepcha name of Pendam hill/rock, where he sought permission to stay during his escape from Kabi Tingda. His asking for guidance during critical times of his life, especially battles, underscores the fort’s dual role as a military and spiritual bastion.
Yan Tshering, a student and scholar, recounts, “As per our village elder, who is a Mun (shaman), the spirit of Puthim Lungzee had to escape from Kabi Tingda due to Bhutanese attacks and now resides in Pendam. The spirit pledged to safeguard the community, provided it is honoured with prayers and offerings.” Rituals are still performed today, where the guardian deity is invoked during offerings and ceremonies.
Jushan Lepcha, an advocate hailing from Gangtok, highlights the deeper roots of the Lepcha claim.
“Backdating oral narratives reveals that while the Devi story may stretch back a century or two, the Lepcha narrative of Gaeboo Achyok aligns with events from 1732 to 1800,” he explains. “This timeline, supported by circumstantial evidence like the fort’s architecture and its linguistic etymology, far predates the other accounts.”
The fort’s name itself offers clues. The Lepcha term Pundam Koong, referring to a plant amply found in the area and widely used as fermenting yeast or “marcha” (used in fermenting millet into a sort of beer widely used in spiritual rituals), ties the name Pendam Dee to Lepcha traditions rather than external influences.
Early Lepcha scripts lacked the character for ‘D,’ using ‘GR’ instead. This linguistic evolution transformed Pendam Gree into Pendam Dee, further linking the site to other Lepcha forts like Damsang Dee in Kalimpong. Tales as old as time show how names also go through evolutionary changes, the way Pundam Gree eventually morphed into Pendam Gadi/Garhi.
Tales of treasures and mystical artefacts also surround the fort. Beneath its walls lies Jhodi, believed to be a queen’s bathhouse, where relics such as ball weapons and stone ornaments have been unearthed. Other stories speak of a radiant jewel that once adorned the hill, visible from miles away, and a legendary millet army conjured by Gaeboo Achyok to escape a siege.
Preserving a Living Legacy
The struggle to protect Pendam Fort goes beyond its physical preservation; it is about safeguarding the cultural soul of the Lepcha community. Advocate Jushan Lepcha argues for integrating oral histories into legal frameworks to ensure the fort’s story endures. “Our reverence for nature may be backfiring,” he warns. “Encroachment happens because we don’t mark our territory with structures.”
Despite being recognised as a “historical site and protected area” under the Forest, Environment, and Wildlife Management Department of Sikkim, Pendam Fort’s preservation remains woefully inadequate. In February 2019, the Sikkim Lepcha Youth Association, along with other community organisations, expressed concerns over the installation of the Kali statue and proposed steps for heritage preservation. Their recommendations included contacting the Archaeological Survey of India (ASI) for restoration and signing agreements under the Indian Monumental Act of 1956. However, progress has been limited.
Today, Pendam Fort is caught in a web of neglect and encroachment. Natural erosion has caused parts of the structure to crumble, while the paths are littered with non-biodegradable waste left by hikers. Within the fort’s boundaries lies a mandir dedicated to Kali Devi, expanded over the years atop the fort’s ruins. This expansion raises significant concerns about the preservation of the fort’s original integrity.
Ren O.T. Rongkup, president of the Sikkim Lepcha Youth Association (SLYA), expressed the community’s dismay during a celebration of Gaeboo Achyok’s birth anniversary. “The fort is the pride of the Lepchas. When we started the celebration last year (2019), there was nothing on the site. This year (2020), a cemetery has appeared right in front of our altar,” he lamented. The structure, reportedly built by local residents in memory of their ancestor, has hurt Lepcha sentiments and symbolises the ongoing disregard for the site’s heritage.
Young scholars like Yan Tshering Lepcha are exploring the intricate history of the fort, skillfully balancing historical accuracy with cultural sensitivity. Yan has voiced his disappointment regarding the insufficient efforts by elders and scholars to preserve Lepcha stories and traditions, resulting in the loss of many invaluable narratives over time.
“Four to five chortens still stand, although many are in a state of disrepair. A researcher associated with Pendam School unearthed weapons and artefacts during an archaeological survey, but sadly, his discoveries were lost after he passed away.”
For local construction worker Aashapurn Bairagee, who has been involved in the temple’s development, the focus on modernisation often overshadows history. “People talk about kings and queens, but the focus seems to be more on development than history,” he observes.
A Shared Responsibility
The preservation of Pendam Fort is not just a community issue; it is a collective responsibility. Government support, community advocacy, and education must converge to ensure the site’s survival. For Sharma, who has lived to see the fort’s transformation, the stakes are deeply personal. “This land holds our stories,” he says. “If we lose it, we lose a part of ourselves.”
Strategies to protect the fort include participatory mapping to clarify customary rights, installing plaques to assert Lepcha connections, and fostering awareness through heritage programmes in schools and colleges. The goal is to shift the narrative from viewing the fort as merely a tourist attraction to recognising it as a vital symbol of Indigenous identity.
Bridging the Past and Future
Pendam Fort stands at a crossroads, its fate hanging in the balance. For the Lepcha community, its preservation is not just about protecting a historical site but about honouring their ancestors and reclaiming their identity.
“This isn’t just about saving a fort,” says Yan. “It’s about saving who we are.”
The fight to preserve Pendam Fort is a testament to the resilience of the Lepcha people and their enduring connection to their land. By embracing collaborative efforts and respecting the narratives that the fort embodies, Sikkim can ensure that this cultural landmark remains a source of inspiration for generations to come.
This story has been published as part of the AIPP-EastMojo Fellowship 2024.
Also Read: Some success, many issues: Sikkim’s public health system needs urgent attention