Crucifixion of Monkey

Crucifixion of Monkey:

Bluwin Ch. Sangma

Silsekkgre, West Garo Hills, Meghalaya.

Every religion or culture has different rituals and practices. Crucifixion of Monkey is one of the practices of the early Garo tribe. Garos are one of the major tribes in the present State of Meghalaya, in the North East of India. They have many rituals and practices in every occasion like in human life cycle from birth to death and beyond, for every season, for every sickness, war, peace, droughts, floods, etc. Crucifixion of Monkey is one of such ritual and practices. In this short article, I would like to mention something about this ritual of crucifixion of Monkey. Though this article could not give sufficient knowledge about this ritual, yet I hope that it will help anyone who is interested to go and search about such practices especially in the field contextual theology and religion.

The crucifixion of monkey is locally known as A∙song Tata. The A∙song Tata is comprised of two Garo words-A∙song means, land or place or village and Tata means prayer. If we literally translate these words together, it means prayer or praying for land. But in reality, it is the purification of land by performing the ritual. They believed that their land is defile; it brings many bad things to the whole community of the village. In such a case they will lose even if they had to face the war with their enemies. It may also bring natural calamities and sometimes it brings epidemics and plagues. There are many kinds of A∙song Tata depending on the situation. In each kind of A∙song Tata, they sacrifice different animals for each A∙song Tata.

Early Garos had a primitive life. They have their own village head, priest and physicians. Both the physician and the priest involve in the healing and treatment of the sick people in the village. But in case the epidemic or the plague occurs in a village and if the sickness is beyond the control of the physician and the priest, they believe that the land is defile and therefore the A∙song Mite (god of the land) is causing different kinds of plagues and epidemics. They believe that if the land is defile, they have to purify the land by sacrificing one kind of animal and for the purification of land for the occurrence of plagues, they sacrifice monkey.

It is the duty of the Nokma (headman) to look after the every affairs of the village. He had to take care of the sickness, suffering and poverty of the village. In case of the occurrence of the plagues, he will summon the whole community of the village to perform the A∙song Tata. When the whole community gathered in Nokma’s place, he will send some people especially the young men to jungle to catch monkey.

When the people caught monkey and came back, they will full the monkey starting from Nokma’s house. Monkey will be fulled while it is alive. While fulling the monkey, they will enter through the Nokmikkang (frontdoor) and heat the monkey in each pillar of the house and then they will go out from the Nokdechol (backdoor).While the monkey heating on the pillars of the house, the blood will be shedding and they will paint the blood in each pillar of every household. After entering whole household, they will go to the way entrance to the village.

(Tobe contunued)

Mark 10:17-31

Mark 10:17-31:

In a strict sense, this passage can be divided into two parts. First part vv.17-22 is the dialogue between a stranger (rich young man) and Jesus and second part vv.23-31 is the dialogue between Jesus and his disciples. But in broader sense, it may be divided into may sub-section.

First Part (17-22): Dialogue between stranger and Jesus.

In spite of this episode is dialogue, yet it starts with the narration.  In verse 17 the narrator narrates that Jesus is setting out on his journey. That means he was starting to go to other place for his another ministry. Although the topography is not directly mentioned in this episode, yet we can go back to the previous verses of the same chapter. In verse 1 narrator mentioned that he went to the region of Judea. After that in verse 10 the narrator narrated that he was in the house but any other place is not mentioned. While narrating the blessing of little children, the narrator does not mention the name of the place (vv.13-16). That means we can imagine that Jesus is still in the region of Galilee even in this episode. As soon as he was about to step out one stranger came to him and bowed before him (v.17) and then dialogue between Jesus and the stranger was started. In Jews context, a wealthy person bowing before a teacher means showing tremendous respect.[1] This fellow addressed him as good teacher and asked Jesus how he would inherit eternal life (v.17). To his queries, Jesus replied that why did he called him as good for there is only one who is good and he is none other than but God (v.18). That means Jesus knows before what the man will reply for him. Then he highlighted some of the commandments which the stranger had already known i.e., “you shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness, you shall not defraud; Honor your mother and father” (v.19). When the stranger heard this, he replied that he had been obeying all these things since from his youths (20). By explaining this to Jesus, the man might be happy and hoping to hear that Jesus would certify for him to inherit eternal life. But in verse 21 it says that Jesus looked at him and told him that he lacked one thing. That means Jesus accepted what the stranger was doing but to inherit eternal life he has lacked one thing. So he told him to sell all his properties and to distribute the money to the poor, and to follow him (v.21).From this point we can think that author is trying to show his readers that Jesus was examining whether man was really obeying the commandments. In verse 22 it says that man was shocked and went away in grieving. He was shocked because Jesus’ answer was totally opposed to what he was expecting. He was thinking that he will surely get the eternal life since he was obeying the commandments. He might also be thinking that he would get good result from fortune teller. But when Jesus explained him in a simple word, he understood that he is not perfect in obeying the laws. Because, if he loves his neighbor, which is one of the commandments, he would have sell his property and distribute the money to the poor. On the other hand, we also understood that his possessions were the stumbling block to him to follow Jesus.  We can also go back to verse 18 that Jesus has mentioned, “No one is good except God.” That means no one is perfect by obeying the laws or commandments, rather perfection is possible through God only.

Second Part (23-31): Dialogue between Jesus and his disciples.

As soon as the stranger went away, Jesus looked at his disciples and told them that it is hard for the rich to enter into the kingdom of God for which his disciples were amazed (23-24).  Then he went on to say that camel’s going through the eyes of the needle is easier than the rich entering into the kingdom of God (25). When the disciples heard this, they looked each other and said to one another (26). They were amazed because according to their understanding of what Jesus had said, it is impossible for the rich to enter into the kingdom of God.  Since camel cannot enter through the needle’s eyes, but incase if it can enter, then it will be easier than the rich people’s entering into the kingdom of God.[2] On the other hand in the Old Testament context, rich are the blessed people and the poor are the cursed ones (Deutero.28). On this point of view they might be puzzling and discussing among themselves. When Jesus saw and knew their thinking and discussing with puzzling, he did not reject what their thinking, instead he clarifies for them that it is impossible for human beings but possible for God (27).

Among the disciples, Peter said to him that they had left everything and followed him (28). Here the “we” may refer to the first disciples i.e., Peter and his brother Andrew (Mark.1:16).[3]  He might be speaking this because according to his judgment the man who came to Jesus to ask about entering into the eternal life left him in grieving when Jesus told him to sell all his properties and distribute the money to the poor. Therefore, he thinks that that fellow was not qualified to enter into the eternal life. Then he realized that is the chance for him to ask about his condition. Since the man had not sell all his properties that means he did not left his properties and possessions therefore he was not qualified, but Peter and Andrew left their family, occupation and everything and followed him, therefore he is supposed to get the eternal life. But Jesus did not answer him whether he would be qualified to enter into the eternal life. Rather he said that not only Peter and Andrew left everything and followed him, but the other disciples also left everything like, family, children relative and followed him (29-30). In verse 31 He says that whoever first will be last and whoever last will be first. That means we cannot boast about our works and deeds. He says this chiastic order because whatever seems first or the best for the human judgment may be last or worst for the judgment of God.[4] On the other hand we should also remember that in olden days, Israelites were oppressed by many other nations or the countries like Egypt, Babylon, and Assyria etc. and for that Jews used to interpret this, because while comparing to those nations in those periods, they were the last or the weakest. Therefore they interpreted with the hope that when the Messiah comes, they would be the first. But here Jesus applies it to individual rank and status of their thinking.[5]

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[1] Graig S, Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, 1993), 162.

[2] Daniel J.Harrington, S.J., Eds, Sacra Pagina Series Vol.2: The Gospel of Mark (Collegeville, Minnesota: The Liturgical press, 2002), 302-309.

[3] Daniel J.Harrington, S.J., Eds, Sacra Pagina Series Vol.2: The Gospel of Mark (Collegeville, Minnesota: The Liturgical press, 2002), 302-309.

[4] Robert H.Stein, Mark (Grand Rapids: Baker Academic, 2008), 489.

[5]  Graig S, Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, 1993), 163.