SEASONAL DANCES : Seasons are closely connected with the agricultural operations. Since agriculture is the main stay of the people of Sikkim, especially those living in rural areas, seasonal changes are of great importance. Majority of folk dance forms can be said to be seasonal, because they are performed in particular seasons. For instance, all the harvest dances are seasonal. But under this sub-heading those dances will be discussed which are performed to celebrate or welcome the season. Their connection with the agricultural operations is secondary (Pani, 2000: 74). Sikkim divide the year into six seasons, namely Pre-monsoon (Grishma), Monsoon (Varsha), Post-monsoon (AutumnISharad), Pre-winter (HemalltasI Autumn), and Spring (Vasanta). The year begins with the lunar month of Vaisakh and the solar month of Mesha, the beginning of the summer season. The year ends with the lunar month of Chaita and the solar month of Meena, the end of spring season. Most of the seasonal dances are performed either in Spring or in Autumn. The dances performed during the rains and in the winter are predominantly associated with agricultural operations or have ritualistic overtones.

Sangini Nach: The word Sangini actually means friends. To trace the origin of this dance one has to go back to the mythological story of Shiva and Parvati. Parvati's heart was filled with anguish and pain to see many young widows who had lost their husband. She pleads to Shiva to save the young married girls from their curse. Shiva advises her to ask these young married girls to offer puja in his name. Hence, it is possibly believed that they would be saved from being untimely widow if they offer pujas to Shivji.

The women folk of the village perform Sangini dance at the courtyard of the house amid the green sylvan surroundings. The dancers themselves sing Songs. This dance belong to the high caste Khasas - Brahamans and Chettris, and performed on the day of "Tij" festival, which falls on the month of Bhadow every year. The dance is performed on other occasions also for entertainment but not in a big scale. The married away daughters come from afar and assemble in the house of their parents to take part in the dance. They meet their long forgotten friends there and take part in the dance with them.

The life cycle of Tulsi plants are compared to the life of human beings as they grow and bloom. It is said that to perform a Sangini dance in a grand scale there should be five virgin girls, five kind of musical instruments, five lights and five priests. On the day of "Tij" the married away daughters of the village come to their parents's house and assemble at the courtyard of the house where Sangini dance is to be performed. To these women, their homecoming is like mingling into the sea. They come to refresh their memories of their childhood where they used to be so happy and carefree. The Khasas had a tradition to give away girls of tender age in marriage to elderly persons. Some of them have already become widows even before their youth have bloomed. They have anguish and pain in their hearts due to the atrocities they have borne in the hands of their in-laws. Some of them are taken as second wives. They assemble here to forget their worries and to get peace of mind. A day earlier, a special type of food is prepared which is known as Dar. After taking this food the womenfolk go on fast, except unmarried daughters and widows. Sivalinga is erected on the bed of the Tulsi plants. The walls of the houses are painted with mud and sketches are made of gods, goddesses, birds and animals, which is called Jimtha. Now the Puja begins with the chanting of three chapters on Shiva and Parvati from the holy book. The village women and girls begin to gather and stand in pair and move forward and backward and turn rhythmically moving their hands and feet singing in a slow tempo. The themes of their songs are generally sad telling of their pain and sorrows. The dance continues until the early hour of the dawn (photo enclosed) (Gurung and Lama, 2004:39-43).

Tamkey Ookma: It is a seasonal dance of the Limboo community, which is performed at the time of maize first earthing up operation during pre-monsoon season of Chait-Baisak. Tamke Ookma is performed same as that of Yialangilla but in this case earthing up of maize crop is done in the field side by side while dancing and singing. The tune of Pallam is slow and is different from Yialang. The digging (Ookma) is done three times and once the dancer stand up holding the spade on the right hand for a moment and again bends for digging three times. The number varies from 30 to 40 and the dance continues whole the day. The young boys and girls take part in the dance with love songs. The live performance could be seen during the season at Hee, West Sikkim. The number of dancers vary from 10 - 15 depending on the space available for dancing in this case. The dance is also popular in the stages during various cultural festivals (Subba, 1999: 220-221).