Meyu Changkiri
The Garo People
The Garos, belonging to the Tibeto-Burmese ethnic group, are one of the major indigenous communities of Northeast India. They predominantly live in the Garo Hills, Khasi Hills, and Jaintia Hills - the three major hill regions that today form the state of Meghalaya. Garos are also found in parts of Assam, Nagaland, Tripura, and across the border in Bangladesh. As Viola B. Sangma (2024) has noted, their settlement patterns reflect both continuity and resilience across diverse landscapes.
Among their customs and traditions, one aspect stands out as unique: their matrilineal practice, where lineage and inheritance are passed down through the mother’s side. This system remains an enduring feature of Garo society, distinguishing it in a world largely defined by patriarchal norms.
At the same time, as Rev. Rinje N. Sangma, a faculty member at Harding Theological College, has pointed out in her writing, “While it is true that women in matrilineal systems enjoy greater respect and wellbeing than those in patrilineal systems, inheritance, power, and lineage are not divided equally.” This reminder adds nuance: Garo matriliny, though distinctive, carries complexities of its own.
Adding to this perspective, Rev. Dr. Chakme C. Marak, another faculty of HTC, observed in the Centenary Souvenir that women and Christianity have been a vital issue for more than a century. She noted that Christianity brought significant changes to A’chik society in general and to A’chik women in particular. The establishment of girls’ schools, in particular, transformed the lives of many women in the Garo Hills, opening opportunities for education, leadership, and service that had previously been unthinkable.
Beyond customs, what has always impressed me personally are the qualities of the people themselves. Over the years, through college programs, ministry engagements, concerts and friendships, I have often found the Garos to be humble, bold, and straightforward. And time and again, I have been touched by their warmth and generous hospitality, which makes every visit both memorable and meaningful.
Christianity Among the Garos
It was into this vibrant community that Christianity first took root more than 160 years ago. On February 8, 1863, two Garos - Omed Momin and his nephew Ramke Momin - were baptized in the Brahmaputra River in Guwahati by Dr. Miles Bronson, an American Baptist missionary stationed at Nowgong (Nagaon). Their baptism marked the beginning of the Garo Christian movement.
Omed and Ramke were not content to keep their faith to themselves. They became the first indigenous missionaries to their own people, returning to the Garo Hills with conviction and courage. Former General Secretary of the Garo Baptist Convention Rev. Janang R. Sangma has described how, along with American Baptist missionaries, Garos soon extended their missionary zeal beyond their homeland, pioneering Christian mission work in Arunachal Pradesh, Bhutan, Impur in Nagaland, and Kangpokpi in Manipur.
As recorded by retired professor M. S. Sangma in the HTC Centenary Souvenir, Rev. Nathan Brown and Oliver Cutter, along with their wives, were the first American Baptist missionaries to arrive at Sadiya in Upper Assam on March 23, 1836, immediately commencing their work. Their arrival laid the foundation for the American Baptist mission in Northeast India.
The last among the American Baptist missionaries in the Garo Hills was Miss Zelda Lois Bate, who left the mission field in May 1970. My friend Senggrang’s mother was among her students. Thirty-two years later, during my visit to the United States with The KEYS in 2002 - when we were invited by the American Baptist Churches of Massachusetts (TABCOM) to sing at their Bicentennial Celebration - I had the privilege of being once hosted in Mrs. Zelda’s home. I still remember her warmth and gentle spirit, which left a deep impression on me.
Their story is not only one of conversion but of vision and resilience. They embodied the principle that renewal within always leads to contribution beyond. Their legacy continues to shape Christian witness in the Northeast to this day.
A Century of Witness
One enduring fruit of this missionary journey is Harding Theological College (HTC) in Tura, Meghalaya. As Principal Dr. Imnanungshi Imsong recorded, the institution has undergone several important stages of growth.
It began in 1919 as an A’chik Bible School at Tura. The first residential course of theological education started as an In-Service Training Course, known as the Tura Bible Training School. In 1958, it was renamed Harding Bible School.
In 1995, the institution was upgraded to a college and renamed A’chik Theological College. It became affiliated with the Senate of Serampore College (University) provisionally from July 2003, and the affiliation was confirmed with effect from July 2006. That same year, the institution received its present name, Harding Theological College, honoring the vision and legacy of its founding principal, Rev. Dr. Frederick W. Harding.
Over the past century, HTC has produced pastors, teachers, and leaders who have served not only in the Garo Hills but also in regions far beyond. In 2019, the college celebrated its centenary - a milestone that testified to its enduring role in shaping both church and society.
A First Visit
I have been to the Garo Hills many times over the years - for ministry, college-related engagements, and visits with friends. But this October was special. It was my first visit to the new campus of Harding Theological College at Edenbari, Tura. My wife and I had been invited to speak at the Faculty and Students’ Retreat (October 22–23, 2025).
This visit was not only about speaking, but also about reconnecting. It became a time of meeting old friends and college mates, some of whom now serve as faculties at the institution. The hospitality we experienced was overwhelming. The HTC family hosted us warmly in their special guest room, the Principal and his colleagues graciously invited us for meals, and we also had the joy of dining together with the faculty and staff.
These gestures were not just about food; they were about fellowship. They reflected the Garo tradition of warmth and generosity, and the spirit of community life that makes HTC such a special place.
It was also deeply encouraging for me personally. Since 1998, I have been singing with my Garo friend Senggrang Panto Marak, who is now an ordained minister and Associate Pastor at Hawakhana Baptist Church, Tura. Together, we formed a singing quartet called The KEYS, along with Dr. Rukuzo Ruho and Dr. Temsuyanger Aier, in 2001. Meeting HTC faculty and students who shared that they had been blessed by the songs we once sang was refreshing. It reminded me that ministry often has ripples we may not see immediately, but which continue to touch lives over time.
The Retreat Theme
The retreat was centered around a theme that is simple yet profound: “If I Don’t Have Renewal, What Can I Give?” - drawn from Romans 12:2a: “Do not be conformed to this world…”
The question behind this theme is one that applies to all of us, regardless of profession or background. Whether teachers, students, leaders, or parents, life constantly demands that we give - our time, our energy, our knowledge, our care. But what happens when our inner life runs dry?
In many fields today, burnout has become a familiar reality. Theological education and ministry are no exceptions. When people continue to give without renewal, they often end up exhausted, discouraged, or mechanical in their work.
The retreat, therefore, became a timely pause - a moment for students and faculty to reflect on their calling, to reconnect with purpose, and to ask themselves how renewal fits into their lives.
Renewal and Its Meaning
Renewal is not about starting over; it is about being re-energized. It means returning to the source of strength. In daily life, it can mean different things: a time of silence, a meaningful conversation, or reading and reflecting. At its core, it is about making space to breathe and to reconnect with what truly matters.
I shared with the community a few simple images. One was that of a mobile phone - no matter how advanced, it is useless if not charged. Without renewal, we may carry on with skills and knowledge, but we lose vitality. Another was of a balloon - it changes shape when pressed from the outside unless it is firmly filled from within. Renewal strengthens us inwardly to withstand outward pressures.
Renewal in Community
One of the strengths of Harding Theological College is its community life. Renewal here is not just about individual reflection but also about shared experiences. The retreat was a reminder that renewal happens in fellowship - in conversations over meals, in shared worship, and in learning together.
This is what sustains institutions like HTC. Beyond textbooks and lectures, it is the relationships, the mentorship, and the sense of belonging that shape lives. Renewal, in this sense, is as much about people as it is about ideas.
Renewal for Wider Society
While the retreat was focused on theological students and faculty, its message has a much wider relevance. In today’s world, where speed and productivity often define success, the danger is that we lose touch with depth and authenticity.
A teacher who has stopped learning cannot inspire. A leader who has lost conviction cannot sustain trust. A parent who is constantly drained cannot nurture a family. Renewal is not a private luxury but a public necessity.
The retreat’s theme therefore speaks to society as a whole. It reminds us that giving meaningfully requires being replenished. Sustained service - in any field - depends on inner renewal.
Lessons from History
The story of Omed and Ramke illustrates this truth in history. Their baptism in 1863 was not only about conversion but about transformation. Their courage and conviction gave birth to a movement that went beyond their own community. Renewal within became a mission outward.
That same principle remains vital today. Renewal gives us the capacity to contribute, to serve, and to lead with integrity. Without it, our efforts, however good, lose their vitality.
In Conclusion
As my wife and I left the Harding campus at Edenbari, we carried with us more than just memories of the retreat. We carried gratitude - for the legacy of pioneers like Omed and Ramke, for the century-old witness of HTC, and for the reminder that hospitality and community remain strong values among the Garos.
The retreat concluded in the most meaningful way - by gathering around the Lord’s Table in Holy Communion, a moment that reminded us all that renewal is not found in ourselves, but in Christ who sustains and unites us.
For me personally, the retreat was not only about speaking but also about learning. It was about being reminded of a simple truth: we cannot give what we do not have. Renewal is what sustains vision, service, and joy.
For readers of this column, whether you are a student, teacher, professional, or parent, perhaps the same question is worth asking: If I don’t have renewal, what can I give?
In an age that prizes productivity, renewal reminds us of sustainability. In a culture that values speed, renewal reminds us of depth. And in a society that celebrates appearances, renewal reminds us of authenticity.
That is not just a message for theological colleges, but for us all.
