A German missionary, Georg Plebst, set up the first tile factory at Mangalore in 1860. It was called the Basel Mission tile factory.[1] In the course of time, Mangalorean Catholics learnt the technique of preparing Mangalore tiles and the Albuquerque tile factory, the first Indian Mangalore tile manufacturing factory was started in South Canara by Pascal Albuquerque, a Mangalorean Catholic, at Panemangalore in 1868. Since then, Mangalorean Catholics have been actively involved in manufacturing these red Mangalore tiles. After the opening of the Albuquerque tile factory, the Alvares tile factory was established in Mangalore by Simon Alvares, a Mangalorean Catholic from Bombay, in 1878.[2] In 1991–92, out of 12 tile manufacturing factories in Mangalore, 6 were owned by Christians.[3] These tiles, prepared from hard clay, were in great demand throughout India, Myanmar, and Sri Lanka, and were even shipped to East Africa, the Middle-East, Europe, and Australia. These were the only tiles to be recommended for Government buildings in India,[4] and still define Mangalore's skyline and characterise its urban setting.[1] Urban and rural housing follows the old traditional variety of laterite-brick structures with Mangalore tile roofing with steep slopes. Inside the house, a spacious hall is present while a large verandah is present in front of the house.[5]
Kuswar are sweet delicacies prepared during Christmas
Coconut and curry leaves are common ingredients to most curries.[6]Sanna-Dukra Maas (Sanna– idli fluffed with toddy or yeast; Dukra Maas– Pork) is one of the most popular dish of the Mangalorean Catholic community.[7]Rosachi Kadi (Ros Curry), a fish curry made with coconut milk (ros), is a traditional curry served during the Ros ceremony.[8]Patrode, a dish of colocasia leaves stuffed with rice, dal, jaggery, coconut, and spices is also popular.[9]Kuswar are sweet delicacies prepared during Christmas and includes around 22 varieties of sweets.[10] Fish and rice form the staple diet of most Mangalorean Catholics.[11] Par-boiled rice, also known as red rice, is the traditional rice eaten[12] and preferred over raw rice.[11]
Bilingual names, having variants in both Konkani and English, like Zuãuñ (John) and Mornel (Magdalene) are common among Mangalorean Catholics.[13][14] Most Mangalorean Catholic names for males follow the second declension. Among women, the names follow the first declension, while among young girls, the names follow the second declension.[13] The Mangalorean Catholic variant of many first names is the Mangalorean Catholic Konkani version of its Portuguese counterpart which was borrowed from the Portuguese language (examples include Zâbel from the Portuguese Isabel, Zuãuñ from the Portuguese João, Pedru from the Portuguese Pedro, and Zoze from the Portuguese José). Portuguese surnames like D'Souza and Pinto are abundant among Mangalorean Catholics, and generally follow the second declension.[15] Some families use their original Goud Saraswat Brahmin surnames such as Prabhu, Kamat, Pai, and Shenoy. Other European surnames are also found.[15]
Mangalorean Catholics speak the Konkani language, which they retained as their mother tongue despite the migration. The Konkani language is central to the community's identity. Konkani is an Indo-Aryan language belonging to the Indo-European family of languages, which is spoken predominantly on the west coast of India.[16] They speak a dialect of Konkani, known as Mangalorean Catholic Konkani, which the Ethnologue identifies as the Mangalore dialect.[17] It is largely derived from the Bardeskaar (North Goan) dialect and bears a good degree of intelligibility with the modern Bardeskaar Christian dialect and to a slightly lesser extent with the standard Konkani dialect. This dialect has a significant infusion of Tulu and Kannada loanwords. Some Kannada root words which have disappeared from the Goan dialects due to the influence of Portuguese have re-entered the Mangalorean Canara language lexicon. It is significantly different from the dialect spoken by the Goud Saraswat Brahmins in South Canara.[18] The Mangalorean Catholic dialect is much closer to the Goan Bardezi dialect.[19] 350–400 Portuguese lexical items are found in the Mangalorean Catholic dialect.[20]
The origin of their literature dates to 1883, when Angelus Francis Xavier Maffei, an Italian Jesuit, published the first English-Konkani Dictionary in Mangalore.[21] In 1912, the first Konkani periodical, Konknni Dirvem (Konkani Treasure), was published in Mangalore by Louis Mascarenhas.[22] Popular Konkani periodicals published in Mangalore include Raknno (1938) by Mons Sylvester Menezes,[23]Konkan Daiz (Heritage of Konkani) (1958),[24] and Kannik (Donation) (1965) by Raymond Miranda.[25] In Bombay, periodicals like Sukh-Dukh (1948) by G.M.B. Rodrigues, Konknni Yuvak (1949) by George Fernandes, Poinnari (1950) by V.J.P. Saldanha, and Divo (1995) by J.B. Moraes were published.[26] Modern literature is diverse and includes themes such as Indian Politics in books like What Ails the Socialists by George Fernandes, historical awakening, in books such as Sarasvati's Children: A History of the Mangalorean Christians by Alan Machado Prabhu,[27] and sexual desires, in The Revised Kama Sutra: A Novel of Colonialism and Desire by Richard Crasta.[28]
The Mangalorean genealogist Michael Lobo published the first genealogical Encyclopaedia of the Mangalorean Catholic community in 1999. This genealogical Encyclopaedia, currently exceeding 6000 pages, covers over a thousand families, each of which is researched as far as its ancestry can be traced. Three offshoots have thus far been launched, which include Mangaloreans Worldwide— An International Directory (1999), Distinguished Mangalorean Catholics (2000), and The Mangalorean Catholic Community— A Professional History / Directory (2002).[29] In 2000, the Diocese of Mangalore released the first Konkani Bible in Kannada script, which was made available online on 26 July 2007.[30]
Mangalorean Catholics have retained many Indian customs and traditions and reveal their existence especially during the celebration of a marriage.[32] Their culture is more traditional and Indian.[citation needed] Though the Portuguese traded quite frequently in Mangalore, and most of the priests arriving in the region were Portuguese, there did not develop a community identified with Portugal and Portuguese culture.[citation needed] They have no uniform rituals since they belong to both the patrilineal Brahmin stock and to the matrilineal non-Brahmin stock.[33] It were mainly these Pagan marriage rites which the Portuguese during the Goan Inquisition found objectionable and prohibited it in a Manual of Rules and Regulations of the Holy Office of the Inquisition in the Kingdoms of Portugal, published in 1640 by Bishop D. Franciscode Castro.[34]
Ros (anointing) ceremony, conducted one or two days before a wedding, celebrates the last day of virginity of the bride and bridegroom and involves the parents' blessing of the bride and groom, who are anointed with ros, a mixture of coconut milk and coconut oil, while a cross is inscribed on the bride's forehead.[35][36] Later, it is followed by the Resper (Nuptial Blessing in Church)[37] and finally the Vordik[e] (wedding) and Voran (wedding party).[38] Other traditions include Soirik or Sairikecho Malo (betrothal),[39][40]Voulik (wedding invitation)[38] and exchange of Paan Pod or Bido[a] (betel leaves) during marriage ceremonies,[41] which was called badalchen (changing hands).[b][39] Indian traditions include adorning the bride with the Sado (wedding sari)[42] and Pirduk[d] (wedding necklace),[42] the wearing of which indicates her Ayaponn (destiny),[43] the Onpnni or Opsun divnchen (giving away the bride formally by the father or the guardian of the bride),[44]Porthoponn (re-invitation to the bride's house),[44] and singing of Honvious (hymns).[39] Some other traditions include Novemjeevon (partaking of the food prepared from new corn) and Novem (blessing of new harvests).[39]
In addition to common Christian festivals like Christmas, Good Friday, and Easter, the community celebrates many other festivals of religious and historical significance. Monti Fest is one of the major festivals, celebrated on 8 September. It combines the Nativity of the Blessed Virgin Mary and blessing of Novem (new crops). The festival derives its name from the Monte Mariano Church at Farangipet in South Canara, and was initiated by Joachim Miranda, a Goan Catholic priest at Farangipet in 1763. Though Tipu Sultan destroyed the churches of Canara, he spared Monte Mariano Church in deference to the friendship of his father Hyder Ali with Father Miranda.[45]Attur Jatre or Attur Fest (Attur festival) is the feast of St. Lawrence, celebrated in the St. Lawrence Shrine on the outskirts of Karkala in South Canara. This shrine, in existence since 1759, is said to have a history of miracles. Eucharistic Procession (Evkaristik Purshanv in Konkani) is an annual religious procession led by the Bishop of Mangalore from Milagres Church to Rosario Cathedral. The procession, held on the first Sunday of the New Year of the Gregorian calendar, seeks blessings for the new year.[7]
Costumes and Ornaments
A typical Mangalorean Catholic wedding sari (sado)
Mangalorean Catholic men used to wear frilled white or black coats (similar to the Jodhpuri coats) with buttons. The turbans were usually flattened like the Coorgiturbans (Urmal).[46] The Urmal is a long white piece of cloth with a golden hem and is tied around the head like a turban.[46] In modern times, this mode has changed. Only a few old people can be seen wearing this traditional dress on church going occasions.[47] Before marriage, women used to wear white skirts over which sarees and blouses were worn. The dress was a sign of her virginity and she wore it on the day of Ros ceremony[46][48][49] Gold ornaments in those days were absent. Married women used to wear sarees the general way.[49]
The Mangalorean Catholic bride's sari is known as a sado.[50] It is usually a red coloured Banarasi sari, which are made of finely woven silk and are decorated with elaborate engravings.[42] The bride is also presented with a sari by her own people which is called Dharma sado, which was worn on other festive occasions. Some brides also wear a white sari during the nuptial blessing in church.[citation needed] Ornaments worn by the bride in ancient times included kanti, chakrasar, kap, karap, mugud, kanto, and dantoni.[48] Except datoni none of these ornaments are in use in the modern generation.[48] Present-day brides wear a few gold ornaments, some rings on the fingers, earrings and at least two of the golden combs known as dantoni that consisted of two ordinary combs and the upper part of each one was plate with gold, that are worn in the hair on both sides of the headover the ears. On the way to church she wears some white and red flowers stuck in the hair. In the centre of the forehead, a bang (gold chain) was placed with a pendant.[51] A widow had to wear a black sari all her life, and was not allowed to wear ornaments.[32]
Two more combs were worn by the bride, with a figure of a fish in gold inserted in each comb and were therefore called masli (fish). The hair is well combed and parted in the middle of the forehead. This fashion is strictly observed. A girl parting her hair in any other manner was regarded a loose girl. In the centre of the forehead where the hair is parted, a gold chain was placed with a pendant. This chain was called bang. None of these ornaments are worn on ordinary days.[50] Every bride formerly wore three pairs of gold bangles; in addition she wore bangles of red glass.[51]
The bridegroom's dress in the early times consisted of a short sarong of hand-woven cloth (Dhoti), a shawl to cover his shoulders and a red handkerchief on the head (leis). The groom's dress was gradually improved. Later, his dress consisted of a white loincloth with a red and gold hem (todop), a shirt with gold buttons and a coat (kutav), a shawl on the shoulders and a towel on the head.[46][48] The bridegroom wore a chakrasar (neck chain) around his neck. He wore a pair of sandals or at least a pair of socks.[52] Nowadays however, most westernised Mangalorean Catholic couples have a White wedding, where in the groom typically wears a black suit, while the bride wears a white dress.[53]
Historical Society
A traditional house of a Mangalorean Catholic family, constructed using olden-style architecture.
Mangalorean Catholics had retained the same caste system which their ancestors had in Goa. They were divided into four castes— Bāmaṇs, Charodis, Shudras, and Gaudis. The Bāmaṇs (the Konkani word for Brahmins) were converts from the Brahmin caste (priestly class), and especially included the Goud Saraswat Brahmin converts from Goa. The Charodis, the largest group, were converts from the Kshatriya (warrior class) and Vaishya (merchant class) castes. The artisan converts formed the third biggest group and were known as Shudras (labour class). The converts from the fisher-caste residing around Ullal, Kuloor and other places around the sea coast were called Gaudis, and formed the fourth group.[54] Other minor castes, included the Padvals, who the historian Severine Silva, in his book "The Marriage Customs of the Christians in South Canara, India", assumes to be local Jain converts.[33]
An extended Catholic family in Mangalore, belonging to the Bāmaṇ caste. Circa. 1929.
It was difficult for the few priests who had accompanied the Christian emigrants to South Canara to look after them properly. Thus, the gurkar system came into existence. Gurkars were Mangalorean Catholic men of good moral character who were selected as headmen in Christian settlements. They were entrusted the work of social and religious supervision of the community.[55] After migration, the only possible occupation of a Mangalorean Catholic was agriculture, since they were skilled farmers.[54] Every farmer practised carpentry but it was quite primitive and unskilled. Other crafts and industries were non-existent.[56] By the later half of the 19th century Mangalorean Catholics were involved in the Mangalore tile industry, Coffee plantations and trade in plantation products. The mass was celebrated in Latin; but the sermon, the cathecism, and the explication of the mysteries were delivered to the congregation in Konkani.[57]
A widow had to remain indoors practically for the rest of her life. Canon Law did allow remarriage for widows and therefore there was no direct prohibition for widows to remarry in the society of the Christians of South Canara, but few women had the courage to go against the strict conventions of their community. A widow who remarried was looked down upon, pitied and shunned as unlucky. But she was not ill-treated or made an outcast. No stigma was attached to her husband.[32]
Songs and music
Konkani Nirantari, a Konkani cultural event, entered the Guinness Book of World Records for non-stop singing of Konkani hymns.
On 26–27 January 2008, a Konkani cultural event, Konkani Nirantari, held in Mangalore by a Mangalorean Catholic organisation, Mandd Sobhann, entered the Guinness Book of World Records for non-stop singing of Konkani hymns. Mandd Sobhann members sang for 40hours, surpassing the old record of 36hours held by a Brazilian musical troupe, Communidade Evangelica Luterana São Paulo (Lutheran Evangelical Community of São Paulo) of Universidade Luterana do Brasil (Lutheran University of Brazil).[58] The Silver Band, started in 1906 by Lawrence D'Souza in Mangalore, is one of the oldest and most popular brass bands in Mangalore.[59] The well known Konkani hymn Riglo Jezu Molliant (Jesus entered the Garden of Gethsemene) was written by Joachim Miranda, a Goan Catholic priest, during the 18th century, when he was held captive by Tippu Sultan, on his Canara mission.[60] Other popular Konkani hymns composed by Mangalorean Catholics are Aika Cristanv Jana, Utha Utha Praniya, and Sorgim Thaun.[61] The ghumat was a popular musical instrument played especially during weddings.[62] The instrument has the form of an earthen pot but is open at both sides. One end is covered with the skin of some wild animal, and the other is left open.[63] The tradition of voviyos (wedding songs), sung by women during a Ros, is important to this community. The procedure is that one of the elderly lady, usually the yejman (wife of the master of ceremonies, who is known as yejmani) who knows the voviyos leads the song while the rest of the women sing along with her. Only women whose husbands are still living may sing. In ancient times the wedding songs expressed very lofty sentiments and gave vent to the feelings of the people about the marriage partners and their families, invoking the blessing of God on them.[64]
Goiam thaun aili mai, Ruzai Saibin, There came a Mother from Goa, Our Lady (Queen) of the Rosary, Meklya kesanim mai, Dev li somdirak Adorned with long lovely hair, She made her abode here (in South Canara).
—Folk song taken "Bardesachi Sima" (boundary of Bardez) from The Marriage customs of the Christians in South Canara, India by Severine Silva and Stephen Fuchs, [65]
Aprosachi vatli, kasgran petli, ruzai mai betli, hea rosalagim. The Ros brass plate is made by brass smith, our Lady of Rosary is here at this ros ceremony
Dimbi ami galeam, santa kuru kadeam, kurpa ami magieam amchea Jezulagim Let us kneel, make sign of the cross, and pray for God's grace
Akashim mod, narl kubear telacho kuris hokleachea kopalar Clouds in the sky, coconut on the tree, oily sign of cross on the forehead of the bride
—Voviyos taken from The Tradition of Voviyo article by Maurice D’Mello[66]
Notes
1 2 Babu, Savitha Suresh (17 February 2007). "Tiles for style". The Hindu. Archived from the original on 10 January 2009. Retrieved 5 April 2008.{{cite news}}: CS1 maint: unfit URL (link)
↑ Caroline V Menezescaroline Menezescaroline. "The question of Konkbani?"(PDF). The National Institute for Japanese language (Tokyo, Japan). Archived from the original(PDF) on 8 April 2008. Retrieved 10 February 2008.
Kanara or Canara, also known as Karavali is the historically significant stretch of land situated by the southwestern coast of India, alongside the Arabian Sea in the present-day Indian state of Karnataka. The subregion comprises three civil districts, namely: Uttara Kannada, Udupi, and Dakshina Kannada. Kassergode was included prior to the States Reorganisation Act.
South Canara was a district of the Madras Presidency of British India, located at 13.00°N 75.40°E. It comprised the towns of Kassergode and Udipi and adjacent villages, with the administration at Mangalore city. South Canara was one of the most heterogeneous areas of Madras Presidency, with Tulu, Malayalam, Kannada, Konkani, Marathi, Urdu, and Beary languages being spoken side by side. It was succeeded by the Tulu-speaking areas of Dakshina Kannada district, the Malayalam-speaking area of Kasaragod district and the Amindivi islands sub-division of the Laccadives, in the year 1956.
Mangalorean Catholics are an ethno-religious community of Latin Christians from the Diocese of Mangalore and the erstwhile South Canara area, by the southwestern coast of present-day Karnataka, India.
Goan Catholics are an ethno-religious community of Indian Christians adhering to the Latin Rite of the Catholic Church from the Goa state, in the southern part of the Konkan region along the west coast of India. They are Konkani people and speak the Konkani language.
Shett is a surname and title of the Daivajna subcaste of Konkani people, residing along the coast of the Konkan region in western India. It is also an honorific used by them in Goa, Damaon, Konkan division of Maharashtra, and Kanara subregion of Karnataka.
Roman Catholic Brahmin is a caste among the Goan, Bombay East Indian and Mangalorean Catholics who are descendants of Konkani Brahmin converts to the Latin Catholic Church, in parts of the Konkan region that were annexed into the Portuguese East Indies, with the capital (metropole) at Velha Goa, while Bombay was the largest territory (province) of Portuguese India. They retain some of the ethno-social values and customs of their ancestors, and most of them exhibit a noticeable hybrid Latino-Concanic culture. They were known as the Brahmins among the "New Christians".
The History of Mangalorean Catholics comprises three major eras. The first era consists of the cultural heritage shaped by Indo-Aryan migration into the Indus valley, later the migration to Govapuri and other prominent areas of the Konkan region, possibly due to a natural disaster that caused the drying up of the Sarasvati. Also, the various invasions and the political upheavals that followed in the pre-Partition eras of the northwest Indian subcontinent might be responsible for migration to Konkan in Western India. The second era was the legacy of Lusitanian culture, from the conversion of their Konkani ancestors to Roman Catholicism in the colonies of the Portuguese in Goa and Bombay, and the final era being the migration of the Roman Catholics in Goa to Mangalore and other parts of South Canara between the mid-16th and mid-18th centuries, forming a unique Mangalorean Catholic identity, and the subsequent growth and development of the community. Four centuries of living in South Canara gave these Catholics an identity of their own, distinct from Goans and Bombay East Indians.
The Mangalorean Catholic Cuisine is the cuisine of the Mangalorean Catholic community.
Mangalorean Catholic names and surnames encompass the different naming conventions of the Mangalorean Catholic community. Historically, many of them had names of Christian saints, while Portuguese-language surnames were most commonly found. A formal Mangalorean Catholic name consists of a given name, a middle name, and a surname.
History of Goan Catholics recounts the history of the Goan Catholic community of the Indian state of Goa from their conversion to Christianity to date.
Mangaloreans are a collection of diverse ethnic groups that hail from the historical locales of South Canara (Tulunaad) on the south western coast of Karnataka, India, particularly the residents native to Mangaluru.
The Captivity of Mangalorean Catholics at Seringapatam (1784–1799) was a 15-year-long imprisonment of Mangalorean Catholics and other Christians at Seringapatam, in the Carnataca region of India by Tippu Sultan; who was the de facto ruler of the Kingdom of Mysore following its usurpation. Estimates of the number of captives range from 30,000 to 80,000, but the generally accepted figure is 60,000, as stated by Tippu himself in the Sultan-ul-Tawarikh. The captivity was the most disconsolate period in the community's history.
Church of Our Lady of Rosary of Mangalore, or Rosario Cathedral is a Roman Catholic cathedral in the Roman Catholic Diocese of Mangalore, dedicated to Our Lady of the Rosary. It was the first Roman Catholic church in the Canara region.
Monti Fest is a major Catholic festival held on 8 September every year by the Latin Catholic community of Konkani people, originating in the Konkan region of India, and their descendants in the Canara region of south India. This festival celebrates the Nativity of the Blessed Virgin Mary and in the Mangalorean Catholic community involves blessing of Novem. In certain Goan Catholic dialects the festival's name is corrupted to "Moti Fest".
Tulu Nadu State movement is aimed at increasing Tulu Nadu's influence and political power through the formation of separate Tulu Nadu state from Karnataka and Kerala. Tulu Nadu is a region on the south-western coast of India. It consists of the Dakshina Kannada and Udupi districts of Karnataka and Kasargod district up to the Chandragiri river in Kerala. The Chandragiri River has traditionally been considered a boundary between Tulu Nadu and Kerala from the fourth century AD onwards. The first call for a separate Tulu Nadu state was made just after the Quit India Movement in 1942 by Srinivas Updhyaya Paniyadi, a banker and a press owner from Udupi. Mangalore is the largest and the chief city of Tulu Nadu. Tulu activists have been demanding a separate Tulu Nadu state since the late 2000s, considering language and culture as the basis for their demand.
Padval is a subgroup of the Christian Cxatria caste, bearing the same paik surname among Mangalorean Catholics, they converted from the Jain Bunt varna that is native to Canara in Karnataka.
Participation of Mangalorean Catholics in the Indian Independence Movement recounts the community's role in the Indian Independence Movement.
Roman Catholic Kshatriyas are a modern Christianised caste among Goan, Bombay East Indian, Mangalorean, Kudali & Karwari Catholics. They are patrilineal descendants of Kshatriya and Vaishya Vani converts to the Latin Church, in parts of the Konkan region that were under Portuguese Goan rule. They are known as Chardo in Goan Konkani, Charodi in Canarese Konkani & as Sandori or Vadval in Damanese and Mahraashtrian Konknni, while others also identify as Bhandari or Khatri in their Bombay East Indian dialects.
Attire of Mangalorean Catholics refers to the traditional clothing of the Mangalorean Catholics from the Mangalore Diocese on the southwestern coast of India.
Canarese Konkani are a set of dialects spoken by minority Konkani people of the Canara sub-region of Karnataka, and also in Kassergode of Kerala that was part of South Canara.
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