Mission and Pastoral care to Garo Mirgrants in Dhaka city

INTRODUCTION

Migration is a global phenomenon at the present world, touching all religions, crossing all ecclesiastical and national boundaries and it affects millions of people. Migration has become now burning issue all over the world. It also exchanges and impacts on religious, social, cultural, political views and in pastoral field. It is a transformation in the world that brings changes and affects in society, in the work place, in the homes and in spiritual life too. Migration is not alien issue; it was in the past historical events. But at present it has formed different shapes and features. Migration brings a new culture, conception, new hope, new goods and new spirituality. At the beginning, all was darkness and void, and the spirit of God moved over the face of the chaos (cf. Gen.1:1). To move is to migrate. All men are migrants in the world and all men move on.

A great number of internal migrations to Dhaka city from different districts are increasing every day in Bangladesh. Garo ethnic community from Mymensingh, Tangail, Sherpur, Netrokona, Shylhet, Sunamgong, Moulvibazar and Gazipur is being migrated to Dhaka city for different purposes and reasons. They have their own land, culture, language, food habits and own way of life style. They cross their boundary of culture and mixing with Bengali culture. The Garos are migrated to Dhaka city for better life, jobs, education and lose of property. As an internal migration, they live a challenging life, disadvantages, racism and victim of opportunist. The Garos, matrilineal society, take their clan title from mother. They generally rely on nature and do paddy cultivation. It is common agricultural tradition and their main profession for feeding themselves. They are now influenced and adapted modern professions such as, government and non-movement jobs. The Garos, about 30,000 are living in Dhaka metropolitan city from different districts of Bangladesh. They are working in beauty parlour, housekeeping, cook, EPZ industries, security personnel, driving, private service NGOs and garments industries. The Garos profess Christian faith. Since they practice catholic faith and other ecumenical faith, I will emphasize on pastoral care and mission to Garo migrants and their situation in this research paper. In chapter one I will speak about concept of migration in the Church, in chapter two about Garo migrants, in chapter three about Garo migrants and pastoral care will be dealt, teaching of the Church on mission and pastoral care will be discussed in chapter four. Finally I would like to present my personal comments and opinion in this research paper.

CHAPTER ONE

CONCEPT OF MIGRATION IN THE CHURCH

1.1 What is migration?

“Migration is an outstanding feature of human life. Moving from place to place in search of means of subsistence or to escape a stronger foe, men from times immemorial have spread over the greater part of the earth’s surface. Within recorded history human migrations have transformed the entire aspect of lands and continents and the racial, ethnic and linguistic composition of their inhabitants.”[1] Migration is a movement of a person or a group of persons, either across an international border, or within a country.[2]

1.2 Who are migrants?

Migrants are people who move away from his or her place for residence, better life, better jobs and works; it can be with in a country or across an international border, temporarily or permanently and for variety of reasons.[3] Migrants move from one country to another out of their own free will. They are not normally persecuted in their own countries. Migration can be also within a country.[4]

1.3 Kinds of migrants

Migrants are divided into three kinds

I. “Contract workers

II. Permanent migrants and

III. Illegal or undocumented migrants.”[5]

Contract migrants receive their legal documents from foreign countries. All the legal documents have to be submitted according to the demand of the countries. Then they go to different countries to work according to their skill.  Permanent migrants are also like the contract workers who have the proper documents and according to their skill are employed. Illegal migrants are without document. They take the risk of migrating to other countries.[6] They also break the law of a country, migrating without proper legal documents. There are also international and domestic migrants. No country is now free from consequence of migration.[7] Recent times, domestic migrations are also considerably increasing in various countries. [8]  

1.4 Reason for migration

People migrate to another country for various reasons. It is related to the social-economic process that occurred in the world. Reasons of migrations are economic, social, political and environmental. Some people migrate in order to enhance career opportunity and some people move because of war, famine and drought. There are several reasons for migrations: Lack of services and safety, high crime, natural disaster, poverty, discrimination in a country, civil war. People migrate for better opportunities as well; such as, higher employment, more wealth, better services, good climate, safety, less crime, political stability, security for life.[9]

1.5 Migration in the Bible

We found in the Bible God’s presence with migrants and God’s call to migrants. Adam and Eve were migrated from Eden Garden (cf. Gen. 3:24).  Abraham and Sarah are called to leave the land of Ur and go to the Promised Land of Canaan (cf. Gen. 12:1-3). Jacob also moves to Egypt with his family (cf. Gen.46:1-7). In the Book of Leviticus the Israelites’ own experience of leaving Egypt and wandering in the desert gives rise to God’s command to take special care of the alien. “You shall treat the alien who resides with you no differently than the natives born among you: have the same love for him as for yourself; for you too were once aliens in the land of Egypt” (Lev.19:33-34). Joseph a migrant became governor; great strong with numerous people (cf. Dt. 26:5).[10] Moses also fled to Midian as a migrant and lived there (cf. Ex. 2:11-22).  In the New Testament, we also find that God become migrants to the earth (cf. Jh.1:1 & Mt. 25:35).

1.6 Christ and Mary as migrants

Mary and Joseph were migrated three times from their community; first they traveled from Nazareth to Bethlehem for the census, then they flew to Egypt because Herod wants to kill their newborn son, Jesus, and finally they returned. It is good to remember that strangers were the first to come to worship the child Jesus and that Mary and Jesus were actually migrants (cf. Mt. 2:7-16). Jesus came to dwell among us (cf. Jh.1:11, 14) and spent his public life on the move, going through town and villages (cf. Lk. 13:22; Mt 9:35). He was foreigner and unknown after his resurrection, appeared on the way to Emmaus to his disciples who only recognized him at the breaking of the bread (cf. Lk. 24: 35).[11]

1.7 Papal teaching on migration

Popes’ teaching in Catholic Church always stress on human mobility from the point of view of human dignity rather than legal status or national interest. Popes importantly emphasized on human dignity, common good of the people, and solidarity.  Popes and emeritus popes wrote some important documents on migration and refugee. So some documents and teaching of Popes on migrants are described in brief.

1.7.1 Pope Pius XII

Pope Pius XII’s apostolic constitution Exsul Familia on Aug. 1, 1952 was considered the magna charta of Church’s teaching on migration. “It was the first official document of the Holy See to deliberate the pastoral care of migrations globally and systematically, from both the historical and canonical points of view. It affirmed the primary responsible pastoral care for migrants laid to the local diocesan Bishop.”[12]   

1.7.2 Pope Paul VI

“Pope Paul VI instituted the Pontifical Commission for the Pastoral Care of Migration and in 1970 and which, in 1988, with the Apostolic Constitution Pastor Bonus, became the Pontifical Council for the Pastoral Care of Migrants and Itinerant People. It was entrusted with the care of all who have been forced to abandon their homeland, as well as those who have none (refugees and exiles), migrants, nomads and circus people, seafarers both aboard ship and in port, all who are away from home and those working in airports or on airplanes.”[13]

1.7.3 Pope John Paul II

“Pope John Paul II, especially in the Messages for the World Days of Migrants and Refugees, repeated affirmation is made of the fundamental rights of the person, in particular the right to emigrate so that the individual can turn his abilities, aspirations and projects to better account. This is stated, however, in the same context with the right of every country to pursue an immigration policy that promotes the common good. Also the right of the individual not to emigrate is affirmed, that is, the right to be able to achieve his rights and satisfies his legitimate demands in his own country.”[14]  Pope John Paul II gave message on the world day of peace 2001, “In other cases, the local people and immigrants have remained culturally separate but have shown that they are able to live together, respecting each other and accepting or tolerating the diversity of customs.”[15]

1.7.4 Pope Benedict XVI

Pope Benedict XVI emphasized more on women migration and human trafficking exploitation during his deliverance message on theme ‘Migration: a sign of the times.’ He said, ‘female emigration tends to become more and more autonomous. Women cross the border of their homeland alone in search of work in another country.’[16] All migrant women have to be respected and recognized their equal dignity.

1.7.5 Pope Francis

Pope Francis said in ‘Fratelli Tutti’, “our response to the arrival of migrating persons can be summarized by four words: welcome, protect, promote and integrate. For “it is not a case of implementing welfare programmes from the top down, but rather of undertaking a journey together, through these four actions, in order to build cities and countries that, while preserving their respective cultural and religious identity, are open to differences and know how to promote them in the spirit of human fraternity.”[17]

1.8 Migration in the Second Vatican Council

The Second Vatican council has emphasized on human dignity. For every human being is created by the image of God. The Second Vatican Council worked on the particular pastoral work. “It called on Christians in particular to be aware of the phenomenon of migration (cf. GS 65 and 66) and to realize the influence that emigration has on life. The Council reaffirmed the right to emigrate (cf. GS 65), the dignity of migrants (cf. GS 66), the need to overcome inequalities in economic and social development (cf. GS 63) and to provide an answer to the authentic needs of the human person (cf. GS 84). On the other hand the Council recognized the right of the public authorities, in a particular context, to regulate the flow of migration (cf. GS 87).  The Council stated that the People of God must assure its generous contribution to the reality of emigration. It called upon the laity in particular to extend their collaboration to all sectors of society (cf. AA 10) and thus be a “neighbour” for the migrant (cf. GS 27).”[18] The Second Vatican Council therefore marked a decisive moment for the pastoral care of migrants and itinerant persons, attributing particular importance to the meaning of mobility and catholicity and that of particular Churches, to the sense of parish, and to the vision of the Church as mystery of communion. Thus the Church stands out as “a people that derives its union from the unity of the Father, the Son and the Holy Spirit” (LG 4) and presents itself as such.”[19] The Second Vatican council concerns and cares for the pastoral need of the migrants people.                                                                      

 

1.9 Migration as seen with the eyes of faith

“In migrants the Church has always contemplated the image of Christ who said, ‘I was a stranger and you made me welcome (Mt 25:35).’ Their condition is, therefore, a challenge to the faith and love of believers, who are called on to heal the evils caused by migration and discover the plan God pursues through it even when caused by obvious injustices. Migration brings together the manifold components of the human family and thus leads to the construction of an ever vaster and more varied society, almost a prolongation of that meeting of peoples and ethnic groups that, through the gift of the Holy Spirit at Pentecost, became ecclesial fraternity. If, on the one hand, the suffering that goes with migration is neither more nor less than the birth-pangs of a new humanity, on the other the inequalities and disparities behind this suffering reveal the deep wounds that sin causes in the human family. They are thus an urgent appeal for true fraternity.”[20]

1.10 The challenges of human migration   

The migrants have to face a lot of challenges of their migrated land. The migrated people face the crisis of family issues, economic crisis, jobs and works crisis, shelter and health crisis, education for the children, sometimes has to face racism, harassment and lack of human dignity. We have to overcome these challenges with “the love of Christ towards migrants urges us (cf. 2 Cor. 5:14) to look afresh at their problems which are to meet with today all over the world.”[21] All countries are facing eruption of migration. It affects their social economic, cultural, political and religious life and it becomes more and more structural phenomenon. Social, economic and demographic imbalance drives people to emigrate. Exclusion of religious and ethnic minority, civil, political conflicts raise the migrants more and they mingle with other migrants. This impacts on host societies, where ethnic groups and people different languages and cultures are brought together with the risk of reciprocal opposition and conflict. Migration not only faces challenges but also helps people get to know one another and provides opportunity for dialogue and communion or indeed integration at various levels.[22] “The challenge confronting us in today’s migrations is not an easy one because many different spheres are involved: economics, sociology, politics, health, culture and security. All Christians must respond to this challenge; it is not just a matter of good will or the personal charisma of a few.”[23] ‘The arrival of those who are different, coming from other ways of life and cultures, can be a gift, for “the stories of migrants are always stories of an encounter between individuals and between cultures. For the communities and societies to which they come, migrants bring an opportunity for enrichment and the integral human development of all”. For this reason, “I especially urge young people not to play into the hands of those who would set them against other young people, newly arrived in their countries, and who would encourage them to view the latter as a threat, and not possessed of the same inalienable dignity as every other human being.”[24]

The Garo migrants also face and encounter challenges as domestic migrants to Dhaka in Bangladesh. First, they left their ethnic culture, their society and their own way of living style. They find some sorts of impediment in their life style. There are influences on Garo migrants of Bengali national culture, city culture, modern multimedia and availability of technology and internet in Dhaka city. Therefore, society system and marriage system of Garos are widely being changed. These are the challenges and transition for Garo migrants to Dhaka city. They also face other challenges such as, economy crisis, health, habitations, security, and discrimination in salary.  They have overcome these challenges and adopted the new culture of city. There are also spiritual crisis and challenges for the Garo migrants. Many Garo migrants are reluctant to come to the church. They only come on Christmas and Easter time.  It is a spiritual challenge for the Garo migrants.

 

 

 

 

 

 

CHAPTER TWO

THE GARO MIGRANTS

2.1 The Garo migrants in Dhaka city

The Garo is one of the ethnic communities in Bangladesh. “They live in the districts of Mymensingh, Sherpur, Jamalpur, Netrakona, Sunamganj, Sylhet and Gazipur with a highest concentration in Haluaghat and Dhobaura upazilas of Mymensingh, Durgapur and Kalmakanda upazilas of Netrokona, Nalitabari and Jhenaigati upazilas of Sherpur and Madhupur upazila of Tangail district.”[25] The present population of Garo in Bangladesh is 150,000.[26]  About 30,000 Garo people are living in Dhaka city. The Garo began to migrate to the other parts of country since 1980s, especially to Metropolitan Dhaka city and to Chittagong in order to higher education, to find employment in NGOs, as household, servants, in the garments industry and later on in the beauty parlour industry. Christian Garos have an advantage in particular job opportunities in the cities, such as nursing, hairdressing and cook in Dhaka city.[27] Beauty parlour and nursing have become very successful job for the Garo women in Dhaka city.  At present the Garos are working in different sectors, even in Government offices in Dhaka city.

2.2 Reason behind migration to Dhaka city

From 1960 onwards and especially since 1990s, many Garos began migrating to Dhaka in order to do job and work. They left their home, villages and family member to support family. Thus they left their home in order to have a better life.[28] One of the main reason internal migrations of the Garo to Dhaka city was to earn and live a better life. The loss of their own lands in the villages, the pressure of the growing population, their economic crisis, lack of work in the villages, being harassed by the false cases of foresters in Modhupor forest department, and lack of justice, security and respect in the villages are the main reasons for many Garo people to come to Dhaka. It was very difficult and impossible to support their families and children for their studies being in the village. Many students also came for studies and job purpose.[29] Now-a-days there is an upward trend in Garo young people to move to Dhaka for find jobs in domestic service, beauty parlors, or the garment industry. Since the turn of the twenty-first century, migration from rural to urban areas has increased in Bangladesh. Neighbourhoods of Dhaka, such as Kalachandpur or Baridhara, are now known as Garo neighbourhoods by local Dhaka residents.[30] Principal reason to migrate to Dhaka city of Garos is poverty, study purpose, work and job, failing to keep ownership of land, urbanization and for better life.

2.3 Work type and position of the Garo migrants

Major Garos are working in garments industry and beauty parlour. Many Garos are now working in different industry, NGOs, government and non-government offices. Indigenous people who work garments industry, their position are “quality inspector, cutting, designer, security section, supervisor, electrician, marketing office assistant, quality check, security guard, embroidery operator, winding operation, operator, packing section, helper, appliqué designer, swing operator, swing helper, finishing, mechanical supervisor, lab technician, peon, spinning, leather cutter, reporter, quality controller, office coordinator, hand stitching, marketing consultancy division staff, photocopy and clerk.”[31]

Garo women who work in Beauty parlour are 69 percent and their working type and position are “bridal makeup, spa, facial, waxing, mud baths, bridal hair cutting, colouring, waxing, eyebrow shaping, bridal hair cutting, pedicure & manicure, hair colouring, pedicure, eyebrow shaping, body wraps, eyebrow shaping, haircut, bridal makeup, bridal hair, and oil massage.”[32] Garo also work in other informal sector 59.9% such as, building assistant, care taker, cook, craftsman, driver, electrician, farm worker, guard, hair cutting, house maid, house-keeper, office assistant, peon, sales person, security guard, sales man, senior accountant, shopkeeper, petty business, and waiter; and Management personnel owner, manager, accounts, and customer service.[33] Many Garos are working in school as teacher and a few are running cultural academy. 

2.4 Condition and environment in the workplace

New life style and new culture in Dhaka city make Garo people a litte adversity in their life style. The main areas of Garos living in Dhaka city are Kalachadpur, Nodda, Gopipara, Badda, Uttara, Tongi, Teggoan, Mirpur, Mohammodpur. Besides these areas Garos are seen in other areas of Dhaka city as well. Garo migrants who are working in houses and companies are promised to give over time money but it remains in words not in reality. Sometime they cannot protest, because afraid of losing their jobs.[34] “According to the study FGD (Focused group discussion) and interview of garment workers, it is found that a meal at lunchtime is provided. But usually an amount of 60 to 150 taka (Currency for Bangladesh) is deducted for lunchtime meal. No Tiffin or refreshment is served. But during their overtime work, some factories provide snacks.”[35] Long hours and overtime is a common practice in factory industries.  In garments, beauty parlour and informal sector 31.5 reported that they work for ten hours daily and another stated 21.7 percent that they work 12 hours a day.[36] There is an issue of unequal treatment between ITP (Indigenous and tribal people) and non-ITP, the evidence does not indicate any strong sign. The unequal treatment appears to be more experienced by the workers of the informal sector. The unequal treatment is less in the beauty parlour. [37] “To the query of feeling safe in the workplace, only 6.1 per cent of ITP workers’ response was “not secured”. By sector, the corresponding proportions respectively are garments (11.7%), beauty parlour (2.2%) and informal sector (none). Of the non ITP respondents, even lower than the ITP workers’ - 4.8 per cent – response was “not secured”. By sector, the corresponding proportion for garments and beauty parlour are respectively 10.0 per cent and 0.0 per cent.”[38] They are now aware of their demand.

 

2.5 Challenges and struggles of the Garo migrants

Lives of migrants are hard and difficult. They have to faces different challenges. Although Garos are domestic migrants and belong to ethnic community, they have to face many difficulties and challenges. They face social and cultural value difference in Dhaka city. There is also a problem of language. Garos who are coming from village, cannot speak Bangla well. On the other hand, Garos who living in Dhaka city for a long term, they are forgetting their garo tongue and cultural values. It is threatening for Garo society.  They face struggle to get employment opportunities, housing, local services, cultural differences, raising or schooling for children prejudice and lack security.  Many garos are also getting intermarriage. It is also threat for garo culture because they are matrilineal ethnic group. Since their number in increased in Dhaka city, some are deceived and got involved in immoral and unsocial activities.[39]

2.6 Ethnic Composition of Workers

The indigenous people work in different sectors in Dhaka city. “Chakmas account for 43.6% in the three sector total, their proportion in garments is 98.3%. In contrast to Chakmas’ near 100% presence in garments, their proportion in beauty parlour is only 11.3%. Among our informal sector sample however the presence of Chakmas is almost double (23.5%).

Garos account for 69% of the total indigenous workers engaged in beauty parlour. It will be recalled that among the total respondents of indigenous workers, Garos account for 42%. Garos’ presence in the informal sector is also quite high (56.9%).

Other ethnic communities’ presence in the three sectors is of following order. In garments, only other indigenous and tribal community found is Tangchangya (1.7%) In beauty parlour, other ethnic communities include: Marmas (8.5%), Khiangs (4.2%), Tripura (2.8%), Chaks (2.8%) and Murong (1.4%). In informal sector other communities found include Marma (9.8), Tripura (7.8), Murong (2.0)”[40]

 

2.7 Impact of Covid-19 to the Garo migrants

Pandemic covid-19 has shaked global economy hard and Bangladesh is no exception. Covid-19 also impacted badly the Garo migrants in Dhaka city. The unemployment numbers have been increased rapidly since Covid-19 lockdown was enforced nationwide.[41] Many Garo migrants go on hunger during Covid-19 pandemic. Many Garo migrants have also leaved Dhaka for home for losing their jobs. The garo women during Covid -19 were victim of violence by the landowner for failing to pay rent at Kalachadpur, Dhaka.[42] Since most of the garo migrants were informal worker, they had to face economic crisis. So Covid-19 impacts the Garo migrants like other dwellers in Dhaka city.  The worst victims are the day labourers, rickshaw pullers, hotel, and restaurant employees, transport workers, street vendors, construction workers, and other informal wage earners in major cities. These people have migrated to Dhaka to earn a living and for a better livelihood. The halted economic activities have made them lose their jobs or a reduction in wages or salary. They are no longer capable of living in the migrated cities as major cities come with a huge living cost. The covid-19 badly effected livings of Garo migrants in Dhaka city.

 

 

 

 

 

 

 

 

CHAPTER THREE

THE GARO MIGRANTS: PASTORAL CARE

3.1 The Church’s pastoral care for Garo migrants

Dhaka Archdiocese in Bangladesh always welcomes and extends help to the domestic migrants. Garo Christian migrants are not permitted to exercise of sacramental, pastoral and other spiritual services in their work places. The Church always initiates to give sacramental and spiritual services to Garo migrants.  Garo migrants are found in every Catholic Church in Dhaka city. The Church is giving services to Garo migrants on sacraments, visiting to the sick, prayer services and arranging awareness seminar, nuptial blessing, catechism class for the children, education for children, boarding for the students and moral supports. Church in Bangladesh took an initiative to serve the migrants in Dhaka city those who are the spiritual poverty, poverty of loneliness, vulnerable, sick and those in need of support.[43]

3.2 Garo workers in a pastoral Care of communion

Pastoral care of the migrants is one of communion that is ecclesiology of communion and serving a spirituality of communion. The Church is helping migrants with an intense collaboration with one another. This begins in the reciprocal exchange of information on matters of common pastoral interest.[44] The church brings together all Garo migrants’ worker for Holy Eucharist, prayer services, counseling and for other formation activities. All Garo workers come to church for fellowship meal.  Parish priest in Dhaka city always dialogue with Garo migrants and have a communion with them.  Retreats are also arranged for them especially during advent and lent season. All the necessary pastoral cares are provided to the Garo migrants in Dhaka city.

3.3 Sacramental Services

Sacramental services are very demanded by migrants’ faithful. They value and prioritize these holy services from the church. As far as possible, the local church also gives these services to them.  Preparation and administration of all the sacraments are performed in Dhaka city parishes according to the need of migrants’ faithful.[45] Children are prepared for the Sacrament of Holy Eucharist, Confession and Confirmation. Sacrament of Baptism also arranged in Dhaka city parishes for the children of Garo migrants. Pre-marital classes are also arranged for Garo migrants, because Garo migrants’ are receiving sacrament of matrimony in Dhaka city parishes, especially in Holy Rosary Church, Tejgoa, Dhaka and Divine Mercy Church, Vatara, Dhaka. Throughout the week, Holy Mass is celebrated for migrants. On Sunday, three Holy Masses are celebrated according to the need of migrants. Every month on Friday, Holy Eucharist is arranged in Garo language. Bringing Holy Communion to the sick at their rent home, hospitals, clinics, anointing and visiting the sick are also part of regular spiritual care to the Garo migrants.[46] Pastors also communicate and visit to the migrant family and pray with them.  

3.4 Catechism for the children

Garo migrants’ children studies in non-Christian school. Therefore they are not taught basic catechism or religion. For their basic need, Scholastics, seminarians and sisters as team organize catechism class for the migrants’ students on Friday. Besides catechism class, they are also teaching Christian religion from grade I-X and making Christian religion question for the students.[47] Moral and ethics are also taught to Garo migrants’ students.

3.5 Conducting retreat and awareness seminar

Spiritual service is being arranged for Garo Migrants in De Mazenod Church, Dhaka and other Church’s as well. For the preparation of Christmas and Easter, retreat is arranged for them. They also arrange prayer services at their houses. Awareness Seminar is also arranged for them, especially on peace and justice, human right, and sometimes liturgical seminar is also arranged for them. “The church is pregnant with all its richness in various spiritual and humanitarian services by which she is equipped to nurture her faithful.”[48] “Being a migrant I am getting many facilities such as association, counseling, supports and guidance from De Mazenod Church and Caritas Bangladesh, Dhaka.”[49]    

3.6 Pastoral care to the mixed and inter-religious marriage

The Garos comes from village. After living many years in Dhaka city, they are mingling with other culture and being known to other nations. Garo boys and girls are gradually getting married with other nation of culture and some are getting married with other religion. One of reason of mixed marriage and inter-culture marriage is based on love. Those boys and girls who arrange inter-religious marriage, they are given proper counseling and education according to cannon law. In this case the pastor plays an important role. Many families who are having inter-religious marriage sometimes breaks up. In this case, they are not rejected, being processed again they are brought back to the church. Church has special concern for Garo couples who are in crisis of marriage life.

3.7 Pastoral care to misled and abused Garo migrants

The Garo people are simple and honest. Since they come from rural village, many local people take advantage of their simplicity. At the beginning of their living in Dhaka city, they were misled and cheated in their work place. In some cases in work place they were abused. The Garo girls who work in beauty parlour no peace of mind. It is very difficult to go to them and gather information. They are afraid of telling their life story because of owner.[50]  Some owner of beauty parlour is positive to the beautician. Those workers who fall in situation of misled and abused, they are also under pastoral care in Dhaka city. The Church is helping them giving advice, counseling, arranging awareness programme, to know their human dignity and rights and also spiritual support.

 

 

3.8 Pastoral care to the Garo migrants during the Covid-19 Pandemic

The Covid-19 very much has affected the Garo migrants in Dhaka city. They have lost their jobs therefore they face severe economic crisis. During Covid-19, Garo migrants were under the care of the church during COVID-19. They are still under care of pastoral and human support of the church of post-Covid-19.  Following pastoral and human support, they got from the church.

3.8.1 The Church ensures health information about COVID-19 and help to circulate the information to all the families who may not have access to online material. “Continue trauma support for migrants, namely those who have fled from very difficult contexts and need ongoing material and financial assistance.”[51]

3.8.2 “The Church reinforces the government and the concerned authorities and policies related to COVID-19 to ensure migrants and poor people are fully informed and guided with correct information. Finding out what volunteering needs and opportunities there are to encourage and support the needy and poor people.”[52]

3.8.3 “Providing food, medicine, and other basic materials including financial assistance for the poor. The church receive donations from the rich and distribute or share among the poor migrants and vulnerable.”[53]

3.8.4 “Provide relief and foodstuff for the victims of COVID-19. Encourage them and provide pastoral care through the media.”[54]

3.9 Pastoral actions for Garo migrants

The following recommendations can be made, taking into account the diverse contexts and pastoral needs of Garo migrants in various parts of Dhaka city, Bangladesh. Some following pastoral actions can be taken for Garo migrants.

3.9.1 The distribution of welcome and detail leaflets focuses on the Catholic Church, including the location of churches and mass hours, as well as the location of Catholic schools and admission policies. Encouraging them to help each other to find job and develop economics.  

3.9.2 Promoting cooperation and coordination with migrant chaplaincies to provide pastoral care and assistance to migrants, particularly when the Parish lacks the resources.

3.9.3 Empowering migrant families to become active participants in church life by enabling them to commit to parish liturgies and taking on service responsibilities such as readers, membership of Parish, pastoral councils, and altar servers etc.

3.9.4 Establishing parish services where Garo migrants can meet and discuss their problems or seek help own unique events and cultivate public awareness. The publication of general knowledge in orders to aid early civic incorporation, for example, how to get to health services, job and career centers, and city government offices.

3.9.5 Sacramental and liturgical festivals, devotional services, catechesis, and missionary outreach will not only make migrants feel welcome, but will also help the Church develop its proper place in the local church.

3.9.6 To provide successful services collaboration with the government, labour union is needed to assist the migrants.

These pastoral actions and plans can also be applied for all the migrants in Dhaka city. All migrants will involve in church’s activities by these actions. They will feel free to share their problems, needs and service that they need. They can practice their faith through all these actions in the church and they can support and contribute for local church. Such way they can also involve in preaching the Good News and bearing witness to their work place. 

 

 

 

 

CHAPTER FOUR

TEACHING OF THE CHURCH ON MISSION AND PASTORAL CARE  

4.1 Terminology of Mission

The word mission has derived from the Latin word ‘mittere’ and ‘missio’ means a sending. Common definitions of mission encompass the following elements: “mission begins in the life of God; the Church continues Christ’s mission; mission is carried out under the guidance of the Spirit; the Church is missionary by her very nature; ‘‘foreign missions’’ is not a separate entity; mission expresses God’s relationship with the world; and mission includes evangelization and bringing the Gospel to those who have never heard it.”[55] “In the 16th century Ignatius of Loyola used the term ‘votum missionis’ to describe the commitment and task of his members.”[56]

4.2 Biblical Foundation of Mission

The notion of mission consists in “going out into the whole world to carry out the work of preaching the Gospel”[57] (cf. AG 6) and preaching to the unbelievers and leads them to the true faith and converts them to true God. Mission is rooted in the nature of God, who sends and saves. When Adam and Eve fall into temptation in the Garden, God came searching for them, calling, “Where are you?”[58] (Gen. 3.9) God revealed His nature. The Israelite defined God’s mission by His action in delivering them from Egyptian captivity. His actions became fundamental for His continued interaction with Israel. God’s covenant, for instance, was based on what God had done in when He carried Israel  on egles wings and brought them to himself (cf. Ex. 19:4f). The Law was also prefaced by “I am the Lord your God, who brought you out of Egypt” (Ex. 20:2). God’s mission of deliverance was based on his eternal atribute of love (cf. Ex. 34:6-7). “The deliverance account reveals that the Israelite cry of desperation was “heard” by God, who “remembered” his covenant with Abraham and “looked on”  the Israelites and was concerend about them (Ex. 2:23-25).”[59]  God is the source of mission and He chose person to carry out his mission. Mission is the pilgrimage for liberated people and it is covenantal mission of God.  There is a prophetic mission too. It was the prophetic intution that the gentiles are in the saving plan of God. Yahwh called and sent the prophets on their mission. They were God’s justice on hehalf of  his people.[60] “There is no basis for missionary activity in the Old Testament. No missionary comission of the people of God is recorded in it.”[61] But it belongs to salvation history.

Mission is also the central theme of New Testament. In Earlier period God transmitted his mission to humanity in many diverse ways.  When Jesus became human, the mission of God began to flow to humanity through Jesus Christ (cf. Heb 1:1-2).  The consistent theme throughout the New Testament is God, because of his great love, fulfilling his mission through Jesus Christ: When the kindness and love of God our Savior appeared, he saved us (cf. Tit. 3:4-5), God demonstrated his love for us in this, while we were still sinners, Christ died for us (cf. Rom.: 5:8), This is love, not that we love God, but that  he loved us and sent his son  as an atoning sacrifice for our sins (1 Jn. 4:10).[62]

4.3 Mission in Vatican Council II

The decree ‘Ad Gentes’ released during the Second Vatican Council that announces the Catholic Church's commitment to bring the Gospel to all people. It is said in the decree that evangelization as one of the fundamental missions of the Catholic Church and reaffirms the tie between evangelization and charity for the less-fortunate.  Therefore the Church becomes missionary by its nature according to the plan of the father, because origin of the mission is of the Son and Holy Spirit.[63] “The Father sends the Son; the Father and Son send the Spirit; and all three send the Church. The decree highlights the special role that the Holy Spirit plays, removing divisions and diversity and often anticipating the presence and activity of the missionary.”[64] Mission of the Church is to present to all people and nations.[65] So work of the missionary is to preach the Gospel and gather God’s people but Holy Spirit will open hearts and will lead to conversion.  Conversion is a gradual process and a painful breaking tie that brings progress changes of outlook and morals that developed at the time of the catechumenate.[66]  Decrees also calls for the formation of strong lay people and strong relations with other Christians. Finally, it gives guidelines for the training and actions of the missionaries.  

4.4 Mission and proclamation to the Garo in Bangladesh

At the very beginning the Garos are evangelized by Baptist and Anglican Missionaries. They build a centre so called mission at Sunsong Durgapur in 1881. They evangelized to the Garos from that Mission centre. The Garo practiced the acts of faith of Baptist and Anglican for long decades. Then they searched for a true faith. In 1909, five Garo leaders journeyed to Dhaka to ask Catholic Bishop to send missionary priest to Garo land.  After one year, The Bishop sent Father Fleury CSC and Brother Eugene CSC to study the situation of Garo land. In 1911, Father Adolphe Francis CSC began the work at Tausalpara near Ranikhong.[67] Father Francis baptized 21 Garos as his first reaped at Tausalpara on March 19, 1911.  The first church among the Garos was built at Tausalpara which was moved to the Ranikhong hill in 1915, where Ranikhong Parish is now situated. So Ranikhong became the mother of many missions along the border. Bhalukapara mission was established in 1926, Biroidhakuni in 1927, Baluchora in 1930, Mariamnagar in 1939, Baromari in 1942, Baruakona in 1989, Jalchatra in 1960, Pirgacha in 1993, Jholjolia in 2006 and Dorgachala in 2010,  Dhakua in 2011, Diklakuna 2013, Daipara in 2017, Sitstor in 2020.[68] The Garo mission centre was at Mymensingh and parish was established in 1927. Mymensingh Diocese was erected in 1987. The first Bishop was Francis Gomes and Present of Bishop of Mymensingh Diocese is Bishop Paul Ponen Kubi, CSC. The Catholic population of Mymensingh Diocese grew to 76,047. At present, Most of the Garo from Mymensigh Diocese are migrated to Dhaka city in search of works and jobs. The Proclamation of the Word is the task of leading Garo migrants to a deeper relationship with the Risen Lord, the evangelical and catechetical dimension. The Church in the new era will be, as it has always been, a Church of many cultures, languages and traditions, yet at the same time one, as God is one. The Garo migrants who live in Dhaka are preached the word of God by missionaries and local priests of diocese.

4.5 Mission as dialogue and in-culturation

Dialogue is a form of communication that indicates conversation between two persons and it also involves the culture of people. It is a mutual nature of assertion and responses. It consists of an exchange of faith, experience, arguments and opinions.[69]  For the Church, dialogue is a means of honoring God’s way of dealing with human beings. Dialogical structure is in the Bible that dialogue between Israel and to their God particularly in the story of Exodus.[70] ‘Revelation of God is supernatural relationship which God himself has chosen to establish with humanity may be presented by dialogue (Cf. Jh. 1:1; 14). Dialogue is an expression of charity towards all human beings. Dialogue is “Understood as a method and means of mutual knowledge and enrichment, dialogue is not in opposition to the mission ad gentes; indeed, it has special links with that mission and is one of its expressions.” [71]  Mission is also in the form of inculturation. It is very significant issue in Christian culture to adopt the inculturation. Integral inculturation signifies in mission pastoral practices. So the church can become a local Church by the inculturation. Dialogue and incalturation make easy to approach and proclaim the Good News to the migrants. “Man comes to a true and full humanity only through culture, that is through the cultivation of the goods and values of nature. Wherever human life is involved, therefore, nature and culture are quite intimately connected one with the other (GS no. 53).” Culture is autonomous from faith and from political and economic forces, as the second Vatican council said “It is not its function to determine the character of the civilization, but rather to establish the conditions and to use the means which are capable of fostering the life of culture among all even within the minorities of a nation (GS no. 59).” Family is the primary mother and nurse of education of culture. The children easily learn the correct order of things, proper form of human culture in an atmosphere of love (cf. GS no. 61). So adaptation of dialogue and in-culturation can bring migrants people to the church and these can be means of approaching and rapport with them.

4.6 Mission as service and formation

Mission of Church is service to the poor. The Church considers, thinks and takes of the poor.     “Church’s mission always speaks for the poor, option for the poor, preferential choice of the poor, preferential but not exclusive choice of the poor, learning from the poor; service of the poor is not something that is absolutely new in today’s mission. The Church is the church of the poor.”[72]  Church’s mission is rooted in God’s love for humanity and for people on migration. In ‘Erga Migrantes Caritas Christi’ (The Love of Christ towards Migrants, 2004) emphasized both the importance of a ministry of welcome and its underlying purpose as building that of communion. Migrants are also a reminder of the pilgrim state of the Church, made up of all those, regardless of race or national origins, who have been called to the banquet and have responded (cf.Lk.14:23). For the migrant community, pastoral support and welcome quickly gives way to the need for practical help, information and advice. Migrants will experience the Church’s welcome most personally in the parish and the school. It is important to remember that welcoming migrants means not only in words. It means reaching out across the boundaries of language and culture and connecting with them. Meeting migrants where they are working and be available for them. Walking with and listening to them to their stories and their struggles, to their hopes and aspirations, to their worries and anxieties belong to the service. It is a service to understand their sense of loss and loneliness, their sense of isolation and marginalization, their culture, their community and their sense of achievement. Giving service, meeting migrants and listening to their happy and sad stories, their miserable life can be mitigated and healed. Mission becomes service and formation to the migration.

Many of the new migrants in Dhaka city, particularly Garo migrants from Mymensingh, are Catholic. They naturally turn to the Church to sustain and celebrate their faith. They practically face the daily pressures of living in accord with their Catholic faith in a different culture. For a migrant family or community, the Church is very important, as it is a familiar place in a strange world and a place where people can find meaning, strength and hope during a period of great depression and struggle. Enabling migrants to meet, to share, to pray in their own language and their own way is very important. It would be a great help to them to assign a catechist or person who can speak their language, can understand their society and integrate them with the parish activities in a practical way.  It is also important to discern, encourage and support them to take on leadership roles in the parish. The importance of leaders and catechists or persons is that they develop strong links between the migrant community and the wider parish community. The church proclaims and serves the migrants this way and forms them in catholic faith.

4.7 Terminology of Pastor

The word pastor has derived from the Latin word ‘pastor’ which means shepherd and it’s verb is ‘pascere’ that means ‘to feed, lead to pasture or grazing. The Term pastor also related to the role of the elders in the New Testament Specially in Pauline Epistles and Catholic Epistles. Biblical symbolism of pastor is shepherd. Jesus Christ is the good shepherd (cf. Jh. 10:11).  A pastor is a shepherd who takes care of soul of the congregation. A pastor is priest who administers the seven sacraments. Pastor plays the role of the apostles, prophets, evangelists and teachers (1Cor 12:28 & Eph 4:11). [73]

4.8 Biblical Foundation of Pastoral care

The Bible is the source and foundation of pastoral care. The psalm 23 describes images of a pastor. In the Psalm, the Shepherd leads, guides, feeds comforts and protects his sheep. “In the Bible such courageous leadership is chiefly applied to God or God’s chosen one (Isa 40:11, Ezek.34, Mt. 18:12-14, Heb. 13:20).”[74] There are also a number of references of shepherd to God or to kings. ‘He will feed his flock (Isa 40:1)’, ‘I will give you shepherd (Jer. 3:15).’ Leader of Israel could not take care of the sheep but scattered and destroy the sheep. God promises to save and send a shepherd who will rule over His people in line of David (Ezek. 34).[75] Jesus Christ is the Good shepherd (cf. Jn. 10:14) who fulfills the will of God. Jesus Christ is the summit source of pastoral care to the people. He sacrificed his life for his sheep (cf. Jn. 10:15). Jesus also instructs Peter to ‘feed my lambs’ as sign of love. (cf. Jn. 21:15). Jesus Christ is the shepherd of all nation and brings all under his flock (cf. Jn. 10:16).  He always concerns for his flock. When Jesus has large crowd he feed them. (cf. Mk. 6:30-44). Jesus heals many people who are possessed by evil spirit (cf. Mk.1:21–28; 5:1–20). He also heals Simon’s mother-in-law (cf. Mk 1:29–34). He heals the man with the paralyzed hand (Mk 3:1–6), the hemorrhagic woman (Mk 5:25–34), Jairus’ daughter (Mk 5:21–42), a deaf mute (Mk 7:31–37) and the blind man at Bethsaida (Mk 8:22–25). Even Jesus forgives sins (Mt. 9:1). These all are source of pastoral care in the Bible and source of sacraments that build Jesus himself.

4.9 Teaching of Church Fathers and Early Councils

The church fathers contributed a lot upon the teaching of pastoral care and developed the pastoral guiding for the souls. St Augustine made a list of pastoral duties, “Disturbers are to be rebuked, the low spirited to be encouraged, the infirm to be supported, objectors confuted, the treacherous guarded against, the unskilled taught, the lazy aroused, the contentious restrained, the haughty repressed, litigants pacified, the poor relieved, the oppressed liberated, the good approved, the evil borne with and all are to be love.”[76] Cyprian encouraged those who underwent persecution that Christ was the companion of his soldiers in flight and hardship and death.[77] Ambrose said that Christian faith will only be discredited by excessive sorrow so the grief stricken should allow themselves to be comforted.[78] Ambrose was famous for his Ambrosian rites. John Chrysostom, in his treatise on the Priesthood, ‘described the mark of the true pastors as his readiness to perish for his sheep. In caring for souls, Chrysostom presented himself “as a physician dispensing medicaments to those who voluntarily submitted to his art and of the church as hospital whiter the sinner might have to repair for more than one serious sin.” [79] St Ignatius of Antioch was extraordinary Bishop of Antioch. On journey to Rome he wrote seven letters and encouraged Christians to avoid sin, to be mindful of errors and to keep the unity of the church.[80] St Irenaeus was a man of faith and pastor. As a good shepherd, he had prudence, a richness of doctrine and missionary zeal. He also wrote books against the heresies. In the council of Trent in 1552, propose to correct the penitential discipline. The penance was defined as a sacrament for the baptized and consisted of contrition, confession and satisfaction. But an entire confession was required by Christ for all sins after baptism. Original sin was covered by baptism. Mortal sin must be confessed and the confession of venial sins was commended.[81] “The confession was to the priests and bishops only. They alone could remit sins and their absolution was effected by the sacrament.”[82] In the first council of Nicaea, it decided, ‘lay persons who apostatized in the persecutions must do twelve years of penance before they admitted to Holy Communion. The same should be given Viaticum in danger of death. Catechumens who fell away from faith must be given three years to do penance before they were admitted to baptism.’[83] The third council of the Lateran decided, “No fee to be charged for burial, blessing of marriage or for the celebration of any other sacrament.”[84] “Secret marriages without witnesses were abolished. A priest’s presence was made compulsory for the validity of the marriage.”[85] It was decided in the council of Trent. Early councils brought reformation and new canons for the betterment of the church and people of God.

4.10 Pastoral care of Vatican II

The second Vatican council particularly attended on pastoral care. In the council the pastoral constitution ‘Gaudium Et Spes’ was promulgated by Pope Paul VI on 7 December, 1965.  The council stress on society especially on economics, poverty, social justice, culture, science technology and ecumenism. This document encourages people of good will to make human life on the world more dignified, closer to God’s plan for us (cf. GS no. 2). The council addressed all the people in the Church and all who call on the name to Jesus Christ and the whole humanity.  ‘At all times the Church carries the responsibility of reading the signs of the times and of interpreting them in the light of the Gospel’ (cf. GS no. 4). In Chapter 3 it emphasized on dignity of human person, rights and responsibilities, option for the poor and vulnerable, their needs are to be put first (cf. Mt.25:31-46),  dignity of work and right of worker. These are the special concerned for pastoral care of the people of God in the second Vatican council.

4.11 Juridical pastoral regulations

The pastor has been given authority to visit his faithful what is entrusted to him. He is to visit families, sharing in the cares, anxieties, grieves of the faithful and strengthening them in the Lord (cf. Can. 529). The faithful also can make known to the pastor of their needs of spiritual (cf. can.212§2).  In Juridical pastoral Regulations, the presbyters or pastors are given mandate by the competent ecclesiastical authority to provide spiritual assistance to migrants of the same language or nations, or belonging to the same church (cf. Can. 566).[86] The domicile migrants are canonically parts of a parish and diocese (cf. Can. 100); it is the duty of the parish priest and diocesan bishop to give hand to them their pastoral care as their own subjects. When there are many faithful migrants, the Churches of their origin have the responsibilities of cooperation with the churches of arrival to facilitate efficacious and suitable pastoral assistance.[87] The Church always concern for the religious, social and cultural care of migrants manifested.

4.12 Personal analysis and assessment

Migration is a present phenomenon all over the world. The Garos also fall into domestic migrants in Bangladesh. Garo people are migrated to Mega city for economic crisis, poverty and lose of their lands.  At the present situation, Garo are migrating to Dhaka city in order to find a better job and better life. Good number enthusiastic students are coming to Dhaka for studies in University, college and school. Many Garos, after coming to Dhaka, have recovered their economic crisis, recovered their lose lands and getting rid of poverty and supporting their families. Many Garo families are now living a standard lives. Each family of Garo is educating their children. Garo families are now well off more or less. They are also contributing for the country by talents, giving service in governments’ offices. Since Garos are Christian, they search for spiritual food. In spite of business, they come to pray to the church in Dhaka city. They voluntarily become member or part of the church. They also contribute for the need of the church. The church is also giving them pastoral care and the other sacramental care to them. Many Garos migrants workers are working in a good circumstances, getting good treatments and facilities with human dignity. But in some cases Garo migrants are victim of persecution, abused, misled, mistreat, discrimination in salary and used. Garos are now aware of these cases. If there is human violation, they protest against human violation. They march and fight for their rights to live in peace and with human dignity in Dhaka city. Since Bangladesh is a developing country and increasing more urbanization, Garo migration to Dhaka is also increasing. They are moving to Dhaka in order to have opportunities of developmental work and secure jobs to earn for their livelihood.  Therefore government has to give more job facilities for the all migrants. They can be given more vocational training, educational facilities and aware programme that can alleviate poverty of Garo migrants in Dhaka city. They have to save their culture as well. Because many Garo people are, after coming and living to Dhaka, forgetting their mother tongue and culture. They have to concentrate on their culture too. It is their duty to nurture and flourish their culture. Garo are matrilineal culture. They have to retain this valuable treasure.

Conclusion

While doing this research paper, I have come to know that Garo migration has turned out to be inescapable to Dhaka. Migration to Dhaka city is a challenge for Garo people and for their generations. They are mingling with inter-culture. In order to cope up with other culture, they are gradually losing their own culture. The rate of inter-religious marriage is also increasing at present among Garo migrants in Dhaka city. So, this study concentrates on Garo migrants who work in different sectors in Dhaka city and pastoral care to them.  A great deal number of Garo women migrants who have a great role to recover economic crisis, work in the beauty parlour. At the present Garo migrants work in NGOs, government’s offices, colleges, school as teacher, in diplomatic offices as staff and security guard and in the garments as well. All catholic and other ecumenical Garo migrants are not deprived of pastoral care from the church. Pastors are going to their work place and having meeting and conversation with them and offering the Holy Eucharist for them especially in beauty parlour where allowed to exercise their holy faith. Even though they work in various places in Dhaka, they face a lot of socio-political and economic crisis in order to live in Dhaka city. The Garo migrants are deprived and ignored in national development planning and policy decisions. They face constant struggle to establish their rights. The church welcomes Garo migrants and helping them to live with human dignity.  The local church is engaging them in Christian advocacy to defend the moral and ethical principles that underpin the migration phenomenon, and campaigns for the upholding of national laws and standards on migration with due regard to the just interests of the host communities. The local Church also stands by migrants in their efforts to integrate into society at large on the basis of a positive recognition of their diversities. The church practically assists Garo migrants to overcome inequalities such economic, social, security of residence and family life, and acquires competences such as language, new skills and democratic practices, so that they too can enjoy the benefits of citizenship and contribute to church  and society.

 

 

 

 

BIBLIOGRAPHY

Official Church Document

1.      FLANNERY, Austin, O.P, gen. ed.: Vatican council II, Costello publishing Company, New York, 1981.

2.      Pontifical council for pastoral care of migrants and itinerant people, Erga migrantes caritas Christi, Vatican City, 2004,

 

Books

1.      BAl, Ellen: Manderangni Jagring: Images of the Garos in Bangladesh, University                                                                                                                                              Press Limited, Dhaka, 1999.

2.      Drong, Sanjib: Eco-Park Project Threats to Evict 25,000 Garos, Indigenous People’s                                                                                                                 Forum, Dhaka, 2004.   

3.      DRONG Sonjib, ed.: How are the Mandi Girls in the Beauty Parlor, Garo Indigenous  Michik Association, Dhaka, 2006.

4.      EVANS, G.R, ed.: History of Pastoral care, Cromwell press, New York, 2000.

5.      FERNANDEZ, Dr. Francis, SDB and Dr. Jose Varickasseril, SDB ed.: Mission A Service of Love, Vendrame institute publications, Shillong, 1998.

6.      GREGORY, The Great, Saint: Pastoral care, trans. by Henry Davis, S.J, Newman press,                                New York, 1950.

7.      HARBAUGH, Gary, L.: Pastor As Person, Augsburg Publishing house, Minneapolis, 1984.

8.      HILLMAN, Eugene, C.S.Sp.: The Church as Mission, Herder and Herder, New York, 1965.

9.      Jengcham, Subash: Bangladesher Garo Sampradai, (In Bengali), BangIa Academy, Dhaka, 1994.

10.  JERNKINSON, William CSSp and Helene O’Sullivan, MM: Trends IN Mission toward the Third Millennium, Orbis Books, New York, 1991.

11.  KAMAL, Meshbah, et al.: Indigenous Communities, Dhaka, Asiatic Society of Bangladesh, Dhaka, 2007.

12.  KAVUNKAL, Jacob and F. Hrangkhuma, ed: Bible and Mission in India today,  Bombay, St. Pauls, 1993.

13.  LEGRAND, Lucien MEP: Mission in the Bible; Unity and Plurality, translated by Robert R, Barr, Theological Publications, Bangalore, 2016.   

14.  RAITAPURO, Minna & Ellen Bal, Talking about mobility: Garos aspiring migration         and mobility in an ‘insecure’ Bangladesh, Taylor & Francis, UK, 2016.

15.  PAULIS, Velasio, C.S.: The pastoral care of migrants in the teaching and in the directive of the Church, the Society of St. Charles, New York, 1983.

16.  PLAYFAIR, Major A., I.A: The Garos, Published by Krishan kumar, Assam, 1975.

17.  SANGMA, Milton, S.: History and Culture of the Garos, R.K. Jain, New Delhi 1981.

18.  THOMAS, P.C.: General Councils of the Church, published by St Pauls, Bangalore, 2010.

 

L’osservatore Romano

1.   Cardinal Stephen Fumio Hamao and Archbishop Agostino Marchetto, Erga Migrantes Caritas Christi (the Love of Christ toward Migrants), L’osservatore Romano, May 26, 2006.

2.   Mario Agnes, ed., Migration: a Sign of the Times, L’osservatore   Romano, Nov. 16, 2005. 

          

Encyclopedia

1.   Encyclopaedia Britannica,1958. V.15, “Migration”, London, 1958.

2.   The New Catholic Encyclopedia, 2^nd ed, v. 9, s.v., “Mission and Missions”, by L. Nemer, Thomas Nelson, New York, 1975.

3.   ISLAM, Sirajul ed.: Banglapedia, National Encyclopedia of Bangladesh, vol. 8, s.v. “Refugee” by AKM Mazharul Islam, Asiatic Society of Bangladesh,  Dhaka, 2003.

4.   ISLAM, Sirajul ed.: Banglapedia, National Encyclopedia of Bangladesh, vol. 4, s.v. “The Garo” by Ali Newaz, Asiatic Society of Bangladesh, Dhaka, 2003.

 

Dictionary

1.   HUNTER, Rodney J. ed.: “Dictionary of Pastoral care and counseling”, Theological publications, Bangalore, 2007.

Periodical Magazine

1.   COSTA, Fr. Ajit, OMI: “De Mazenod Church touches lives with Mazenodonian Charism”, Baridhara: A Haven for Migrants, Oblate Delegation of Bangladesh, Dhaka, 2014.

2.   NOKREK, Shitol, OMI: “The Incarnation, Inculturation and the Ministry to the Migrants”, OMI Bangladesh Flashes, Dhaka, 2019.

3.   TIMM, Rev. R.W., CSC.: “The history of Holy Cross Evangelization among the Garo Adivasis”, Protiti, Pobitra Cross Shadhona Griho, Dhaka,

Research Paper

1.   AMIN, ATM Nurul et al.: “Study Report on Working Conditions of Indigenous and Tribal Workers in Bangladesh’s Urban Economy: A Focus on the Garment Industry and Beauty Parlours”,  ILO Country Office for Bangladesh, Dhaka 2016.

2.GOMES, Sudhir Jacob, OMI: “Refuges, Migrants and asylum Seekers Today: Serious Violations of Human Rights”, Holy Spirit Major Seminary, Dhaka, 2009.

3.   NOKREK, Shitol: “Migration of Garos to Dhaka city: Their Inhuman living is a Violation of Human Rights”, Holy Spirit Major Seminary, Dhaka, 2009.

Internet

1.   www.ilo.org  (29 Oct. 2020)

2.   www.minoritywatch.com (29 Oct. 2020)

3.   www.researchgate.net (29 Oct. 2020)

4.   www.dhakatribune.com (21 Feb. 2021).

5.   www.bbc.co.uk (28 Feb.2021)

6.   www.vatican.va  (28. Feb. 2021)

 

 

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[1] Encyclopaedia Britannica, V. 15, s.v. ‘Migration’, by E. Ku, London, p. 462.

[2] Cf. Glossary on migration, s.v. ‘Migration’, published by IOM, Geneva, 2019, p. 137.

[3] Cf. Ibid. p. 132.

[4] Cf. Shitol Nokrek, Migration of Garos to Dhaka city: Their Inhuman living is a Violation of Human Rights, Holy Spirit Major Seminary, Dhaka, 2009, p. 3.

[5] Ibid. p. 3.

[6] Cf. Sudhir Jacob Gomes, OMI, Refuges, Migrants and asylum Seekers Today: Serious Violations of Human Rights, Holy Spirit Major Seminary, Dhaka, 2009, p. 5.

[7] Cf. Pontifical council for pastoral care of migrants and itinerant people, Erga migrantes caritas Christi, Vatican City, 2004, no. 4.

[8] Cf. Ibid. no. 10.

[9] Cf. Why do people migrants? https:www.bbc.co.uk (28 Feb.2021).

[10] Cf. Shitol Sebastian Nokrek, op. cit., P. 20. 

[11] Cf. Pontifical council for pastoral care of migrants and itinerant people, op. cit., no. 15.

[12] Pontifical council for pastoral care of migrants and itinerant people, op. cit., no. 20.

[13] Pontifical council for pastoral care of migrants and itinerant people, op. cit., no. 31.

[14] Pontifical council for pastoral care of migrants and itinerant people,  op. cit., no. 29

[15] Pope John Paul II, Wolrd day of peace, no. 12, 1 Jan. 2001, https://www.vatican.va  (28 Feb. 2021).

[16] Mario Agnes, ed., ‘Migration: a Sign of the times’,  L’ossevatore Romano, Nov. 16, 2005, p.2.

[17] Pope Francis, ‘Fratelli Tutti’, 3 October, 2020, no. 129, http://www.vatican.va  (28 Feb. 2021).

[18] Pontifical council for pastoral care of migrants and itinerant people, op. cit., no. 21.

[19] Pontifical council for pastoral care of migrants and itinerant people, op. cit., no. 22.

[20] Pontifical council for pastoral care of migrants and itinerant people, op. cit, no. 12.

[21] Pontifical council for pastoral care of migrants and itinerant people, op. cit.,no. 1.

[22] Cf. Pontifical council for pastoral care of migrants and itinerant people, op. cit., no. 2.

[23] Pontifical council for pastoral care of migrants and itinerant people, op. cit., no. 3.

[24] Pope Francis, ‘Fratelli Tutti’, 3 October, 2020, no. 133, http://www.vatican.va (2 Feb. 2021).

[25] Banglapedia, 1^st ed., v.4,  s.v  ‘The Garo’, By Subash Jengcham, Asiatic Society of Bangladesh,  Dhaka,  2003, p.331.

[26] Cf. Ibid. p. 331.

[27] Cf. Minna Raitapuro & Ellen Bal, Talking about mobility: Garos aspiring migration and mobility in an ‘insecure’ Bangladesh, Taylor & Francis, UK, 2016, p. 388.  

[28] Cf. Shitol Sebastian Nokrek, Migration of Garos to Dhaka City; their inhuman l living is a violation of Human right, Holy Spirit Major Seminary, Dhaka, 2009 P. 10. 

[29] Cf. Sonjib Drong, ed., How are the Garo in Beauty parlor, Garo Indeginous Michik Association, Dhaka, 2006, p.8.

[30] Cf. Minna Raitapuro & Ellen Bal, op., cit., p. 388.  

[31] Atm Norul Amin, et al., Study Report on Working Conditions of Indigenous and Tribal Workers in Bangladesh’s Urban Economy: A Focus on the Garment Industry and Beauty Parlours, Published by ILO Country Office for Bangladesh, Dhaka, 2016, p. 28.

[32] Ibid. p. 28.

[33] Cf. Atm Norul Amin, et al., op. cit., p. 28.

[34] Cf. Shitol Sebastian Nokrek, op. cit., P. 13-14. 

[35] Atm Norul Amin, et al., op., cit. p. 40.

[36] Cf. Atm Norul Amin, et al., op. cit., p. 42.

[37] Cf. Atm Norul Amin, et al., op. cit., P. 43.

[38] Atm Norul Amin, et al., op.  cit., p. 48.

[39] Shitol Sebastian Nokrek, op. cit., P. 13. 

[40] Atm Norul Amin, et al., op. cit., p. 28.

[41] Cf. Sujan Kisku, et al., ‘Pains and Promises of Migration: Impact of COVID -19 on Migrants in Bangladesh’, Prodipon, XXXIII, no 3 & 4, Holy Spirit Major Seminary, Dhaka, 2020, p. 51.

[42] Cf. Abdullah Alif, ‘Garo family beaten for failing to pay rent in Kalachandpur,’ Dhaka Tribune, May 19, 2020 (https://www.dhakatribune.com (21 Feb. 2021).

 

[43] Cf. Fr. Angello Martyn, OMI, ‘editorial’, Baridhara: A Heaven for migrants, De Mazenod Catholic Church, Dhaka, 2014, p. 5.

[44] Cf. Pontifical council for pastoral care of migrants and itinerant people, Erga migrantes caritas Christi, Vatican City, 2004, no. 70.

[45] Cf. Fr. Ajit Costa, OMI, ‘De Mazenod Church touches lives with Mazedonian Charism’, Baridhara: A Havean for migrants, De Mazenod Catholic Church, Dhaka, 2014, p. 12.

[46] Ibid. p. 12.

[47] Ibid. p. 12.

[48] Ibid. Fr Sagor Rozario, OMI, p. 18.

[49] Anjali Mankhin, ‘De Mazenod Church touches lives with Mazedonian Charism’, Baridhara: A Haven for migrants, De Mazenod Catholic Church, Dhaka, 2014, p.23.

[50] Cf. Shitol Sebastian Nokrek, Migration of Garos to Dhaka City; their inhuman l living is a violation of Human right, Holy Spirit Major Seminary, Dhaka, 2009, P. 16. 

 

[51] Sujan kisku, OMI, et. al. ‘Pains and Promises of Migration: Impact of COVID -19 on Migrants in Bangladesh’, Prodipon, XXXIII, no 3 & 4, Holy Spirit Major Seminary, Dhaka, 2020, p. 56. 

[52] Ibid. p. 56

[53] Ibid. p. 56.

[54] Ibid. p. 56.

[55] Cf. New Catholic Encyclopedia, Vol. 9, s.v. ‘Mission and Missions,’ by L. Lemer, Thomson, New York, p. 684.

[56] Cf. Ibid. p. 683.

[57] Jacob Kavunkal and F. Hrangkhuma, ed, Bible and Mission in India today, St. Pauls, Bombay, 1993, p. 38.

[58] Gailyn Van Rheenen, Mission: Biblical foundation & Contemporary strategies, Zondervan Publishing house, Michigan, 1996, p. 14.                       

[59] Gailyn Van Rheenen , op. cit., P. 15

[60] Cf. Jacob Kavunkal and F. Hrangkhuma, op. cit., p.  41.

[61] Jacob Kavunkal and F. Hrangkhuma, op. cit., P. 39.

[62] Gailyn Van Rheenen, op. cit., p. 18 .                       

[63] Cf., Austin Flannery, O.P, gen. ed., Vatican council II, Ad Gentes, no. 2, Costello publishing Company, New York, 1981, p. 715.  

[64] New Catholic Encyclopedia, op. cit., p. 685.

[65] Cf. New Catholic Encyclopedia, Vol. 9, Op. cit., p. 685.

[66] Cf. Austin Flannery, O.P, gen. ed., op. cit., no. 13.

[67] Rev. R.W. Timm, CSC, ‘History of Holy Cross Evangelization  among Garo Adivasis’, Protiti, No. 2, 2010, pp.5-8

[68] Ibid. p. 6.

[69] Cf. Klaus Kramer and Klaus Vellguth ed., Mission and Dialogue Approaches to a Communicative Understanding of Mission, Quezon City, Philippines, 2012, p. 3

[70] Ibid. p.7

[71] Pope John Paul II, Redemtoris Missio, no. 55, 7 Dec. 1990, http://www.vatican.va (28 Feb. 2021).

[72] ‘Mission for the third millennium course of Missiology’, Pontifical Missionary Union International Secretariat, National Office of the Pontifical Mission organization, Bangalore, 1993, p. 46.

[73] Dictionary of Pastoral care and counseling, s.v., ‘Pastor’, by J.F. Hopewell, pp. 827-828.

[74] Ibid. A.V. Campbell pp.828-829

[75] Cf. EVANS, G.R, ed., History of Pastoral care, Cromwell press, New York, 2000, p. 22-23.

[76] Dictionary of Pastoral care and counseling, s.v, ‘Pastoral care’, by L. O Mills, p. 837.

[77] Cf. Ibid. p, 837.

[78] Cf. Ibid.p. 837.

[79] Ibid. p. 838.

[80] Cf. THE Rev. J D.D Tixeront,  A Handbook of Patrology, B. Herder book Co. London, 1923, P. 8.

[81] Cf. Dictionary of Pastoral care and counseling, s.v, ‘Pastoral care’, by L. O Mills p. 839.

[82] Ibid. p.839

[83] P.C. Thomas, General Councils of the Church, published by St Pauls, Bangalore, 2010. p. 16.

[84] Ibid. p.78

[85] ibid. p. 119

[86] Shitol Sebastian Nokrek, ‘Migration of Garos to Dhaka City; their inhuman l living is a violation of Human right,’ Holy Spirit Major Seminary, Dhaka, 2009 P. 23. 

[87] Cf. Ibid., p. 24.