Angni chanchiani aro sing·ani: “Do·chioara mai bil donga?” Saoba mandeoara mai bil gnang?” “Pringwalni me·chik basing konggrangko ra·e re·baoara ua basingoara mai bil dongskaa?” Iarangko chagrongode, ba nikode, ong·telaiama? Rasong-gopal dongbebejahama…ine pil·ni pil chanchie nimana. Haida, ong∙katangoba, grongani ba dakani somaio tiktak somai melijanaba gnang…indiba basing konggrangko nikbaani giminde ong∙jawa, do·chi ritako cha·ani giminde ong·jawa ba saoba mandeskako nike rasong be·ade ong·jawa. An·chingara bebera·a inoba gimikon bebera·srangaia gita ong·pilakon! Beben, bang·a jumangrangan mandeni janggi tanganina meli-ma·gapea aro nikani kri ong·bebegiparang donga. Uarangko anga ‘ONG·JA’ ine jegalna nangnikja, indiba kosako aganbagiminrangde chanchidraasa, an·tangtangko ua gitan ong·na draatasa. An·ching mandeko, basingko, walo jumang nikako ba do·chiko dosi galainade maibadake nikata. Angni experience ong·ako aganode, ‘bao, name manchaan mukusto ka·na nanggipako minge-tinge, pringoba do·chi ritako cha·en porikka sena re·angoba angade ZERO man·ja, aro seoba namen sena man·aia. Basing konggrangko nikaba baditaba chang ong·piljok… Chi ko·na re·anggipa me·chikma saksaba angko, ‘da·alde na·ade rasong dongjaha, basing konggrangko nikanga, porikka senangjawawai,’ ine bal·ekata, indiba mamingba ong·ja.
Sastroo agana, “Maina jumangrangni bang·ao aro bang·a kattarango ong·gramaianirang gnang; indiba na·a Isolna kenbo” (Aganprakgipa 5:7). “Indioba uandaken iarangba uamangni dakjumangarango be·enko marang nangata, aro gitel ong·ako jechaka, aro rasongko kal·stapa” (Juda 8). “Jihovana kenania gisik gnangani a·bachengani ong·a; aro Rongtalgipako u·ianiara ma·siani ong·a” (Toe Skiani 9:10).
Kan·dikgipa Golpo indiba Skiani Katta
Nokdang ge·sao me·chik saksa jean pangnan do·o mangsako wa·alo angretrete kame minatachim, uko cha·na tarion an·bigil ba kosak kakketkode den·e galrongachim. Uni demechik dal·rorobaon nokdango ia cha·aniko tarioara apsankon dakpaaha. Uni ja·manoa su·gipa me·chik atchie dal·rorobaaha aro uaba apsankon dakaha. Salsao uni segipa ia gittamgipa chasongni demechikko sing·e inaha:
Unon gittamgipa chasongni demechikni ma·gipa, an·tangni ma·gipao, ‘maina iakoara indake dakronga,’ ine sing·on, ‘maming gipin obosta ong·a dongja, indiba do·o mangsako wa·alo angretrete tarinara song·chakani ge·sasan dongaia aro uara chonmana, jakbreja; do·o manggimikko uno donna biap chakjani gimin kosak bigil kakketko gale indake dakronga,’ ine aganosa ja·mano namedake ma·siaha. Chasong gni re·angaha, indiba gittamgipa chasongosa, ‘maina uko indake dakaha uani gimin u·ina man·aha.’Basakoba an·ching skangonin dakrongbaani gimin uko galna man·jaesa ‘skangonin indake dakbaa,’ ine agane da·onaba daktokkuenga. Iara nangchongmotani ba dakna nangtelani gimin dakengama? Mitamara, da·ororo janggi tangenggipa dedrangna, ‘namjana,’ ‘krajana,’ inesan aganchakaia, indiba chong·motkode aganna man·ja. “Indake dakoara mai mancha ong·ana,” ine anga ma·a-paarangoniko sing·kuaha, indiba, ‘namjana,’ inesa agane bon·ataiaha.
Da·alo anga mingsako aganna ska, ‘Dedrangni dakna amani bil dongode, uni bilko underestimate ka·nabe, ba jumangrangchi uni bilko champengnabe; batesa uko salchrobo, bilatakani kattako agane on·bo aro Isolni kattarango pangchakchina skie on·bo. Krapilgija nikgimin jumangrangko bebera·e brangatanirang an·ching Kristoko ja·rikgiparangna kraa ong·ja. Chasong damberang, walo tusimitingo ong·na kragijagipa nikgimin jumangrango pilakonde pangchaknabe. An·ching uarango bebera·simake dongaiachi, unon ja·gitotako man·ode, “JUMANG NIKSOABA TOL·ASA,” ine agangipa ong·paigen. Indakaona sokjana gita, namedake nikjumangsoaniko dakbo aro nikjumangengon, uarangni chong·motko u·ina on·china aro Isolni skao chu·sokgipa ong·china Una an·tangtangko pakwatbo aro Uo pangchakbo.
Don’t underestimate the power of your doing, the power of your being, and the power of your having with your preparation. Focus on your abilities and depend on God.
References:
Eastman Curtis, “Uncover the Destiny Hidden in Your Yeart” in Pursuing Your Life Dream. Published by: Ben Books, Secunderabad, @2020. Copyright: Eastman Curtis.
Clare Ukken, Lead You Way to Success. Published by: Pauline Sisters Bombay Society, Mumbai (400 050).
Shammi Sukh, “100 Thoughts to Motivate and Inspire” in Success Is Yours. Published by: Better Yourself Books, Mumbai (400 050).
Sue Augustine, “101 Ways to Make It Happen” in Turn Your Dreams Into Realities. Sue Augustine is also an author of When of Your Past is Hurting Your Present. Published by: Harvest House Publishers Eugene, Oregon, USA. 2nd Published by: Authentic Books, Secunderabad (500 003).
F.M. Britto, Keys to Success and Happiness. Published by: Better Yourself Books, Mumbai (400 050).
Early schooling was a day that started from Watrepara, their home, was one of great excitement. The parents had many misgivings, but the lads were highly elated because of their great adventure. After the years, Omed and Ramke decided to take Christianity as their religion and took baptism on Sunday, February 8, 1863, at Sukheswar Ghat, Gauhati. Time and again, both uncle and nephew approached to send them back to their people by writing an application for their discharge. At the outset, Colonel R. Campbell responded with expressions of interest in the undertaking. So seven of them—Omed, his wife, and three children and Ramke and Suban took a boat down the river and arrived at Goalpara on May 10, 1864.1
Their first endeavor was to gain the goodwill of their relatives—Reban, the first cousin, and Fokira, the second brother of Ramke, who was at Goalpara at that time. On explaining the object of their mission, Reban would have nothing to say to them; but Fokira was friendly and willing to help. So, it arranged that Ramke should open a school at Damra and Omed tour among the villages on the heights above. Then while a schoolhouse was building, they all went up to the hills. In a few days, Ramke returned to Damra, taking his youngest brother and two other boys with him as a nucleus for his school. So, in 1864 the first regular school started at Damra, where Ramke and Fokira look after it.
Six months have passed away since they first went up to Watrepara. They stayed there as long as they could, but at last, they have driven away. They turned their steps sorrowfully away and came down to the foot of the pass. Have they abandoned their purpose? Not at all! On the contrary, this spot had chosen skillfully to further their plan of campaign. Omed can hear them coming, and if he pleases, join them as they go by or wait and watch for their return. He has calculated well. All these must explain, and Omed loves nothing better than telling and commenting on his trust.2
Years go by since 1864 as they came down; it took more than three years to win his own people’s souls to Christ. Despised much hated and reckless situations people took into wrong ways, they ceased their wicked things. Later on, they made a fresh request to Dr. Bronson to Rajasimla and a letter signed by eight Garos representing different villages. With much gladness in his life, Dr. Bronson came down from Nowgong and arrived in the evening at Rajasimla on April 12, 1867. On the next day, he gave baptism to twenty-seven, of whom thirteen were women. Then, Dr. Bronson opened a school at Rajasimla on that occasion and appointed Fokira as a teacher. He soon had a class of seventeen young Garo men, a type of thirteen small boys and Garo girls. “But do you want your girls taught?” he was asked. “Yes, the girls as well as the boys,” Fokira replied. Here was the foundation which led the missionaries to say, “Other schools will follow, and we will soon have plenty of good Christian Garo teachers who will preach while we teach.”3
In the later year 1868, Ramke had 30 students, both young and old; Fokira (Ramke’s brother), who was in charge of Rajasimla School, had another student body of 13, including three girls.4 Since then, with the inspirational employees of the first educational fields, many schools were set up. Now, these institutions are extending, disciplining, and yielding as one of the role models of the Church. The schools are:
Rajasimla Junior Basic School (1872)
Rajasimla Govt. Middle English School (1914)
Adventist Medium English School (1954)
Konchil Apal Govt. Primary School (1958)
Rongdal Atimbo Govt. Primary School (1965)
Omed Memorial Higher Secondary School (1969)
Thangkan Memorial English School (1998)
Wari Govt. Primary School (1998)
Upper Rajasimla Govt. Primary School (1998)
Konchikol Apal Upgraded Upper Primary School (2001)
One fascinating wonder was happened to Dr. Stoddard and his wife at Goalpara. A Garo boy—Rudram and his mother had come to the station on foot in a single day from their village, a distance of twenty-five miles or more. She was a tall, strong, noble-looking woman. “This is my only son and child,” she said to Mrs. Stoddard. “I bring him to you that he may learn wisdom. We Garos know nothing, not even God, only devils.” Then, when asked to remain a few days, she replied: “By no means, my husband is lame and cannot wait on himself much. No one in our village now will even cook rice for him, for we have ceased to worship demons and worship Christ, and we receive great abuse from our neighbors and friends.” Then, at dawn, she was up and away.6
Early Literary Works
The attention was given to plans for educational work, and the Government sanctioned a grant of two hundred and fifty rupees to prepare and print Garo books. Also, a monthly contribution of fifty rupees was given to the school, now called “the normal class” at Damra, and fifty-two rupees for village schools. In reducing the Garo language to writing, the missionaries were free to choose between Bengali, already familiar to the Christian leaders as it used by both the Bengalis and the Assamese, and the Roman character, which would introduce them to the English vocabulary.7 In the early days of 1868, Dr. Bronson came again to Goalpara and stayed at Goalpara for a month, where he prepared a book entitled “Garo Primer.” Later on, with the help of William Carey of Assam (a linguist), again he prepared two books entitled, “A Reading Book” having of some sixty pages and “The First Catechism.”8
It was, therefore, a daily process for students in those schools to study and learn about Christian principles and the way to Christ. The education program in Garo Hills was a Government-cum-Missionary project. When a Garo teacher was sent to open a new village school, he was usually a convert, full of zeal and enthusiasm for propagating the Gospel. Through these mission schools, the Government knew that the Garos could bring under Government administration without blood-shed. As a result of introducing mission schools, there was an immense benefit for the neighboring Hindu villages. Another factor that made an unparalleled contribution towards Church growth during this period was the Garo leadership because the Garos, by nature, were brave and sturdy. During the early period, the leadership of the Church came from men who had served in the police and had become Christian missionaries, volunteered themselves, and sacrificed their lives to pass the Good News for the unreached people.9 Since then, the earlier educational status became one of the factors that led to the advancement of the Church.
One of the Primary teachers said, “Education is the main character for the cognitive process of changing the society and the Church without education no one could spring up and modernize the living conditions of humankind.” Thus, through this educational prospect, the lives of the people in the villages changed, and their lives impacted and prominently enlightened the next generations today.10
Slanting N. Sangma, a retired Headmaster of Rajasimla Junior Basic School, once commented, “All the developments and social changes would not be possible if there were no educational system at Rajasimla.” “Today, our children have an opportunity to take an admission in the schools and mold themselves to be the leaders for tomorrow,” he added. Thus, these schools are effectively attending to the upcoming generations, enabling them to be capable enough to become future leaders for the community life of the Church and society.11
General View
The early schools and literary works have been discussed extensively. From the start, there were a lot of outcomes, which produced the sources of life in a new front and developed into the most abundantly planted green trees. In that generation, people from near and far sought to understand the true purpose of education. Their success was a result of their zeal and enthusiasm for learning. Therefore, the Garos could not forget those beloved individuals such as David Scott, Francis Jenkins, Dr. Bronson, Dr. Stoddard, and his wife, as well as many “others” whose labor helped the Garos become wise and enlightened. The Garos left their savage habits in the mountain ranges as a result of their efforts to improve their well-being, and they now serve as blessing showers.
It was originally called “Monja Monsori.” The modern hamlet of Rajasimla was given this name when it became the first Christian settlement on Garo land. The Bodo (or Katchari) tribe is said to have been the first to settle in this region. When they ultimately fled and abandoned the town, the man-eating tigers continued to visit it. It seems that the area was left vacant and grew a dense forest.
The Bodos
The Bodo people of Assam, Meghalaya, and Bangladesh speak Tibeto-Burman languages. The Bodo, Assam’s biggest minority community, live mostly in the northernmost portions of the Brahmaputra River Valley. Despite their previous involvement in shifting cultivation, the bulk of them are now permanent farmers. The Bodo people are divided into various tribes. Their eastern tribes are the Dimasa (or Hill Kachr), Galong (or Gallong), Hojai, Lalung, Tippera, and Moran, while their western tribes are the Ctiy, Plains Kachr, Rbh, Gro, Mech, Koch, Dhiml, and Jaijong. Until before 1825, the Bodo constituted the majority in Assam. In the late twentieth century, it was believed that there were around 2.2 million speakers of Bodo languages in India.
Some Practices among the Garos
Among the Gāro, the village headman is usually the husband of the heiress, the senior woman of the landowning lineage. He transmits his headman’s office to his sister’s son, who marries the headman’s daughter (the next heiress). The lineages of the male headmen and the female heiresses are thus in perpetual alliance. Political title and land title are both transmitted matrilineally, one through one lineage, the other through the other. There are a dozen subtribes, with varying customs and dialects, but all are divided into matrilineal clans. Marriages involve members of different clans. Polygamy is practiced. A man must marry his wife’s father’s widow, who is in such cases the husband’s father’s sister, actual or classificatory. Such a wife takes precedence over her daughter, to whom the husband is already married. A man’s sister’s son, called his nokrom, stands therefore in intimate relationship to him, as the husband of one of his daughters and ultimately of his widow and the vehicle through which his family’s interest in the property of his wife is secured for the next generation, for no male can inherit property.12
Naming as ‘Monja Monsori’
Bodos referred to the location as “Monja Monsori” in their native tongue. They gave it that name because it was said that a Garo woman who lived nearby hid her brass gong underwater in a deep pool out of fear that someone would steal it. But when she laboriously checked it again a few months later, she was shocked to discover that she could not locate it. As a result, the Boro people often say “Monja,” which is equivalent to the Garo “Manja” and means “Don’t get.” “Monsori” (Galor “Muni donga” equivalent) denotes the presence of a magic charm or spell. Because of this, “Monja Monsori” in Boro means “you won’t get anything if it’s hidden under this pool; there’s some magic char or spell.”13
Ran Mari
“Ran Mari” was actually “Rowmari,” the name of a village close to “Monja Monsori” that was later renamed “Raj Simina” or “Raja Simina,” and eventually became known as “Rajasimla.” This location was on the ancient footpath that led to the Matchokgre Hills’ Watrepara and Dambora villages. Rev. and Mrs. Bronson traveled to Rajasimla with two elephants donated by Campbell, a former British deputy commissioner sent to Goalpara, specifically for the journey to open the first-ever Christian church to be built on Garo soil.
Raj Simda The border of the Bijni Kings’ kingdom was actually called “Raj Simina” or “Raja Simina.” Because the Bijni kings planted those “simul trees” or “silk-cotton trees,” “Bombax malabaricum” to mark their territory as their borders, this village later became known as “Raja Simula,” meaning “The King’s Simul Tree,” after the simul tree that stood there. This makes it clear that Bijni’s kingdom did not extend outside of this location to the hills. In the end, the village was given the name “RAJASIMLA” in the years following the founding of the Christian Church. Today, one of the sites contains a memorial made of a Simul tree stump.
“O God my Father, just as the cotton silk of this tree is blown away in different directions, so also let your Gospel spread to every corner of the Garo land and to all over the world.”
Our ancestors referred to Rongma Gitil as “Sindrak Amegol Achura Balnangra,” a place of perpetual wind and dry land. Rongma Gitil, which means “a Fallen Rock,” was not the name given to this location in ancient times because there was no rock there. Having only been created sixteen days earlier, the earth was still in its formative stages. The ancient god Dakgipa Rabuga distributed land and water equally and without discrimination to humans and gods at the same time as this specific incident. People were considered to be demigods back then.
Tale of Grimringpa Rikgapa Saljang Jamepa
The main occupants of this place were Grimring Rikgapa Saljang Jamepa and his wife Silje Ganje Noe Noche. By performing the rituals and constructing an altar, they both offered sacrifices to the gods, which caused the waters to flow. They farmed the land and raised a family while enjoying the view of the vast landscape from the top of the hill. They felt lonely and yearned for a friend despite the fact that the location is very comfortable. Then Grimringpa went to Sangreng Nidopa and requested a friend. Grimringpa’s request was granted by Sangreng, who then made himself at home there. Mringpa Rajapa Saljapa Danepa was a powerful and aggressive man in those times. He challenged anyone he came across on his journey while carrying a “Millam,” a two-edged Garo sword, and a “Seppi,” a shield. Mring traveled through Badaka, crossed the Ildek River, and then ascended through the Koasi Hills. He cunningly removed the eaves from Koasi Bachelor’s home. It looks like a crack in Koasi’s house in that way.
Fight between Grimringpa and Mringpa
Grimringpa’s residence was right where Mringpa arrived from the west. Outside the door, Grimringpa noticed Mringpa approaching while he was washing his feet in a nearby container. He was carrying a “gando makkal” (a loincloth worn by Garos to challenge) on his shoulders. As a challenge, Grimringpa asked about the cloth and attempted to take it by saying, “Give me that—let me see how thick and how strong it is.”“Huh…You have insulted me and challenged me,” Mringpa said, sensing that the challenge was an insult to him. They fought for seven days and seven nights as a result, which caused Mringpa to become extremely angry. On the sixth night, Mringpa took control of the battle and caught Grimringpa by breaking his wrist. He collapsed to the ground and lay down after becoming too weak to confront Mringpa. Mringpa took a chance and sent Grimringpa flying in the direction of his home. The owner of that house was crushed under the collapse and destruction of the structure. Mringpa, having defeated his adversary, threw his shield onto the roof that had collapsed and waited for a challenger to appear. He observed that nobody would approach him and assist Grimringpa. After leaving the area, Mringpa made the decision to take the defeated man’s possessions with him. Grimringpa’s next-door neighbor Sangreng could hear the loud argument from a distance. He took his sword and shield in order to protect his neighbor’s life, but when he went to look out, he was discouraged to see Grimringpa vanquished. He merely observed helplessly from a distance as Mringpa emerged triumphant. Over time, the roof that flattened and engulfed Grimringpa transformed into a massive stone. Back then, it was known as “RONGMA GITIL” or “FALLEN ROCK.”
Important Places in Rongma Gitil Area
Roong Danil On top of Rongma Gitil, there is a formation known as Roong Danil or Stone Shield. It was created when Mring defeated Grimring and threw his shield onto the crumpled roof.
Sangreng Pattal
Sangreng heard it from a distance because Mring and Grimring’s fight lasted for seven days and seven nights. Sangreng took his sword and shield and went to look out for his neighbor Grimring out of concern for his safety, but he wanted to be intimidated when he saw Grimring defeated. So he stood and watched Mring walk away a winner. Sangreng Pattal is the name of that location.
Roong Dogachol
Roong Dogachol, a pass between two rocks, can be found on the way and away from the entrance on the left. On his way to Rongma Gitil, Mring allegedly forced his way through a door and left his mark.
Chi Wari
There was no water source on Rongma Gitil, which was dry land. On June 12, 1897, an earthquake caused the lake in the park’s center to form.
Doso Abri
Looking south, one can see someone perched atop Rongma Gitil. It is referred to as Doso Abri, or a Hill of Rotten Chickens. The location of Grimring’s grave was left empty by Mring. Additionally, he removed items that belonged to Grimring. Mring continued on his journey and arrived at a location known as Doso Abri. There, he left the chicken coop and poultry cage because he believed it was an unwise move. Due to their inability to escape the cage, the chickens rotted and died. As a result, the location is also known as Doso Abri, or a Hill of Rotten Chickens.
Way to Rongma Gitil
The NH-37, Dudnoi-Daranggiri Road via Kharkutta village, is the most direct route to Rongma Gitil. From the Daranggiri Banana Market in Assam, it takes no more than an hour and a half. Young and old, couples, families with children, friends, and so forth are examples of people. Many are occasionally coming to this location. Search this spot from Google map and type Rongma Gitil Eco Park.
