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Mangalorean Catholics
Kodialche Katholik
File:Genelia1.jpg
Kale Kale Kale Kale Kale Oui GheKale Genelia D'Souza, an Indian actress, is a popular Mangalorean Catholic
Total population
~700,000[1]
Regions with significant populations
India India~550,000[1]
     →Mangalore~360,000[2]
     →Bombay~29,500[3]
Languages
Konkani
Religion
Christianity (Roman Catholicism)
Related ethnic groups
Konkani people, Goan Catholics, Indo-Aryans

Mangalorean Catholics (Konkani: Kodialche Katholik) are Roman Catholics from Mangalore, a region on the southwestern coast of India. They are Konkani people and speak the Konkani language. The total population of the community is estimated to be around 0.7 million, but an accurate count remains elusive.

Most of the ancestors of Mangalorean Catholics, were Goan Catholics, who had migrated to Mangalore from towns in Goa, a region north of Mangalore, between 1500 and 1763 during the Goa Inquisition and the Portuguese-Maratha wars. Gradually they learned the languages of Mangalore but retained Konkani as their mother tongue. In time, they referred to themselves as Mangalorean Catholics to distinguish themselves from their ancestors from Goa. The most disconsolate memory in their history was a 15-year captivity imposed by Tippu Sultan, the ruler of Mysore from 24 February 1784 to 4 May 1799 at Srirangapatna.

Their culture is a blend of Mangalorean and Goan cultures. After migration, they adopted the local Mangalorean culture but retained many of their Goan customs and traditions. Their architecture and literature encompass some of the notable contributions to India and the world. Their Mangalore tiles and contributions to Konkani literature are well known.

The Mangalorean Catholic diaspora is scattered across the globe, with emigrant communities in the Arab states of the Persian Gulf and the Anglosphere. The Mangalorean Catholic identity has been broadened in recent times to include emigrants of Mangalorean Catholic descent, since around half of the community resides outside Mangalore.

Ethnic identity

Population Statistics in Mangalore
Year Population
1560 1026
1765 58,000
1784 67,000
1800 10,877
1900 76,000
2001 360,000

The Roman Catholics from the South Canara region, and their descendents are generally known as Mangalorean Catholics. The South Canara region is also referred to as the Mangalore region or simply Mangalore, and falls on the southwestern coast of India. At present it consists of the Dakshina Kannada and Udupi districts in the state of Karnataka.[4] It has been estimated by Alan Machado Prabhu, the author of the book Sarasvati's Children: A History of the Mangalorean Christians (1999), that about 81% of the present Mangalorean Catholic community trace their origins to Goa, while the rest of them have mixed Goan-Canarese heritage. In 1526, after Portuguese shipping arrived in Mangalore, while the number of local converts slowly increased, an immigration of Christians from Goa to Mangalore started on a large scale, in the second half of the 16th century. These Goan immigrants were relunctant to learn Tulu, the local language of Mangalore. They continued to speak Konkani, the language which they brought from Goa, and the local Christians had to learn Konkani if they wanted to converse with these people. Hence, slowly even these local converts were assimilated into the Konkani stock.[5][6] Thus, the ethnic identity of the community is confined to the Konkani culture and language.

Mangalorean Catholics have been known by different names throughout history. In Konkani they are known as Kodialche Katholik, which literally translates to Mangalorean Catholics. Mangalore has historically been an integral part of Canara, a region bordering Goa to the south, which the British had split into North Canara and South Canara (Mangalore) in 1859. They are also referred as Canara Catholics since most of the Catholics in Canara are found in Mangalore. Before the advent of Protestantism in Mangalore, they were also referred as Mangalorean Christians and Canara Christians. However its current use to represent the Mangalorean Catholics alone has been depreciated after Mangalorean Protestants and other Non-Catholic Christians started increasing in numbers in Mangalore during the 19th and 20th century.

History

Main article: History of Mangalorean Catholics

Pre-migration era

St Mary's Island in Mangalore, where the Portuguese explorer Vasco Da Gama landed in 1498

All records of an early existence of Christians in Mangalore were lost at the time of their deportation by Tippu Sultan in 1784. Hence, it is not known when exactly Christianity was introduced in Mangalore, although it is possible that Syrian Christians, who were converted to Christianity in the Malabar region by St Thomas in 52 CE settled in Mangalore just as they did in Kerala, a region south of Mangalore.[7] The seeds of Christianity were laid in Mangalore by the European missionaries long before the Goan migration to Mangalore. In 1321, the French Dominican friar Jordanus Catalani of Severac (in south-western France) landed at Bhatkal near Mangalore.[8] He established a missionary station and converted many locals to Christianity. A few of them migrated to Mangalore.[9] In 1498, the Portuguese explorer Vasco Da Gama landed on a group of islands in Mangalore on his voyage from Portugal to India. He named them El Padron de Santa Maria, which later came to be known as St Mary's Islands.[10][11]

In 1500, Pedro Álvares Cabral, a Portuguese explorer, arrived in Mangalore with eight Franciscan missionaries. They converted 22 persons to Christianity. By 1533, there were about 505 converted Christian families in Mangalore. In 1534, Mangalore was placed under the ecclesiastic jurisdiction of the Bishop of Goa, where the Portuguese had a strong presence. Missionaries soon arrived and gained converts. The number of local converts in Mangalore slowly increased.[7] During the mid 15th century, conversions slowed down because of resistance from Krishnadevraya, the ruler of the Vijayanagara Empire, and Abbakka Rani of Ullal, the Queen of the Bednore dynasty.[12][13] By 1560, there were around 1026 Christian converts in Mangalore, two foreign priests to cater to the whole region, but no bishop.

Migration era

Main article: Goa Inquisition
The path of migration of Goan Catholics towards Mangalore

Many of the Goan ancestors of the present Mangalorean Catholics fled Goa because of the Goa Inquisition introduced by the Portuguese in 1560. King Sebastian of Portugal decreed that every trace of Indian customs be eradicated through the Inquisition. But many Christians of Goa were attached to some of their ancient Indian customs and refused to abandon them. Those who refused to comply with the rules laid down by the Inquisition were forced to leave Goa and to settle outside the Portuguese dominion. About 7,000 of them (mostly Saraswat Brahmins) fled Goa. Most migrated to Mangalore in what is called the "First Wave of Migration".[7][14] In 1568, the Rosario Cathedral (now the Church of Our Lady of the Rosary) was erected by the Portuguese at Bolar in Mangalore. The Church of Our Lady of Mercy at Ullal and St. Francis of Assisi at Farangipet were also erected during the same time in Mangalore. These three churches were highlighted by the Italian traveller Pietro Della Valle, who visited Mangalore in 1623.[15]

The Christians who left Goa were skilled cultivators who abandoned their irrigated fields in Goa to achieve freedom. At the time of migration, Mangalore was ruled by the Bednore King Shivappa Naik (1540–60). He evinced great interest in the development of agriculture in his empire and welcomed these farmers to his fertile lands. This was confirmed by Francis Buchanan, a Scottish physician, when he visited Mangalore in 1801. In his book, A Journey from Madras through the Countries of Mysore, Canara and Malabar (1807), he stated that "80,000 Christians came and settled in Mangalore at the invitation of the King of Bednore."[16][17] Later, this was identified as a probable mistake and should have read "8,000". However even this figure included the second emigration of Christians from Goa.[14]

The Sultan of Bijapur attacked Goa in 1571 and ended Portuguese influence in Goa. The Bijapur sultans were especially known for their loathing of Christianity. Fearing persecution, many Catholics from Goa migrated to Mangalore. This migration is referred as the "Second Wave of Migration". The Christians who came during this period were mostly of the Shenvi sub-section of the Brahmin caste, from the Bardez district of Goa.[14][18] The attacks of the Maratha Empire on Goa, during the mid 16th century, was also a cause of migration. In 1664, Shivaji, the founder of the Maratha empire, attacked Kudal, a town north of Goa, and began his campaign for Goa. After Shivaji's death on 3 April, 1680, his son Sambhaji ascended to the throne. The onslaught of Sambahji, along the northern territories of Goa drove nearly all the Christians from their homelands, and most of them migrated to Mangalore. This migration is referred as the "Third Wave of Migration". From the Bardez district of Goa, Jesuit priests estimated that 12,000 Christians migrated to Mangalore between 1710-1712. A Goa Government report of 1747 recorded that around 5,000 Christians fled to Mangalore from the Bardez and Tiswadi districts of Goa. During the later years, the migration slowed because of the Maratha-Mughal wars, which kept Sambhaji busy.[19][20] The Mangalorean Catholics numbered about 58,000 by 1765.[4]

Post-migration era

Tippu Sultan was responsible for the 15-year captivity of Mangalorean Catholics at Srirangapatna.

In the mid-18th century, Hyder Ali took defacto control of the throne of the Mysore Kingdom. The Portuguese had offered to help Hyder against the English. But when they betrayed Hyder, he directed his anger toward the Mangalorean Catholics, since they had been converted to Christianity by the Portuguese. Toward the end of 1768, Hyder defeated the English and captured Mangalore fort, where the Mangalorean Catholics were taking refuge. Around 15,675 of them were taken as prisoners to Mysore by Hyder. Only 204 survived; the rest died, were killed, or converted to Islam. On 1 March 1768, the British captured the fort from the Portuguese, but it was reconquered by Hyder. After Hyder's death in December 1782, the British captured the fort again. On 20 May 1783, Tippu Sultan laid siege to the Mangalore fort, where the Mangalorean Catholics and English army were taking refuge. After 18 months, the fort was finally delivered to Tippu in an armistice. Around 5,600 Mangalorean Catholics, who were condemned for treachery, were killed.[19]

Their captivity at Srirangapatna, which began on 24 February 1784 and ended on 4 May 1799, remains the most disconsolate memory in their history.[21] Soon after the Treaty of Mangalore in 1784, Tippu issued orders to seize the Christians in Mangalore, confiscate their estates and deport them to Srirangapatna, the capital of his empire.[22] According to Sir Thomas Munro, a Scottish soldier and the first collector of Mangalore, around 60,000 of them, nearly 92 percent of the entire Mangalorean Catholic community, were captured,[23][24] only 7,000 escaped. They were forced to climb nearly 4,000 feet (1,200 m) through the jungles of the Western Ghat mountain ranges. It was 210 miles (340 km) from Mangalore to Srirangapatna, and the journey took six weeks. Tippu destroyed the Christian churches in Mangalore and confiscated the lands owned by Christians. Arriving at Srirangapatna, the survivors faced conversions to Islam, torture or death.[23][25][26][27]

British and modern era

The St Aloysius Chapel in Mangalore, built by the Italian Jesuit Antonio Moscheni in 1884, during the Jesuit Mission (1878)[28]

On 4 May 1799, the British stormed the fortress and breached the town of Srirangapatna, and killed Tippu. After his death in the Fourth Anglo-Mysore War, the Mangalorean Catholics were freed from his captivity. Of the 60,000 Mangalorean Catholics taken captive, only 11,000 made it out alive as Christians. British general Arthur Wellesley helped 10,000 of them return to Mangalore and resettle on their lands. According to British Government records, 20,000 died on the march to Srirangapatna, and 21,000 women and 9,000 men were converted to Islam. Later, the British took over Mangalore. In 1800, the British took a census of Mangalore. Of the 396,672 people living in Mangalore, 10,877 were Christians.[17][19][29][30]

The community was largely peaceful under the British regime and gradually flourished in agriculture. The opening of the Protestant German Basel Mission of 1834 in Mangalore brought many cotton-weaving and tile-manufacturing industries to the region and led to a large-scale rise in employment.[31] Joseph John Noronha was the first Mangalorean Catholic to migrate to Bangalore on 4 March 1855. The Albuquerque tile factory was the first Indian tile factory started in Mangalore by Pascal Albuquerque, a Mangalorean Catholic, at Pane mangalore in 1868.[32][33] On 1 September 1886, Pope Leo XIII established the Diocese of Mangalore, which is considered to be an important landmark in the community's history.[34][35] Roman Catholic missions to Mangalore like the Italian Jesuit Mission of 1878 played an important role in education, health, and social welfare and built the St. Aloysius College (1880), St Aloysius Chapel (1884), and other institutions and churches.[36] By 1900, Mangalorean Catholics accounted for 76,000 of the total 84,000 Christians in Mangalore.[37] During the later 19th century, they started migrating to other parts of India, especially Bombay and Bangalore. According to the 1961 census, the Archdiocese of Bombay estimated that there were around 29,500 Mangalorean Catholics in Bombay, of which 25,000 were in urban Bombay, and 4,500 in Rural Bombay.[3] In 1970s, coastal communication increased between Bombay and Mangalore, after introduction of ships by the London based trade firm Shepherd. These ships later sold to the Bombay Navigation Company facilitated the entry of Mangalorean Catholics to Bombay.[38][39][40] Recent events related to Mangalorean Catholics that took place in Mangalore, and made national newspaper headlines were the occasional attacks on Christian churches in September 2008.[41][42]

Geographical distribution

Distribution of Mangalorean Catholics in India[1]

According to the 2001 census, the Mangalore Diocese estimates the population of Mangalorean Catholics to be 360,000[2] out of a total Mangalore population of 3,009,973.[43][44] This amounts to 12 percent of the population. According to Alan Machado Prabhu, about 50 percent of the Mangalorean Catholics live in Mangalore.[1]

Mangalorean Catholics are also found in other parts of India. According to Machado, about 30 percent, approximately 200,000, have moved elsewhere in India; thus about 80 percent of the entire community, approximately 550,000, live in India.[1] Many Mangalorean Catholics live in Bombay and Bangalore, and they have a small presence in other Indian cities.[45]

Twenty percent of them, approximately 150,000, live outside India,[1] many in Arab Gulf nations in the Middle East, including Saudi Arabia, Bahrain, United Arab Emirates, and Kuwait. Some have migrated to the Anglospheric world, including the United States, United Kingdom, Canada, Australia, and New Zealand. Recent emigrants are also found in Europe and Africa. The Mangalorean Catholic Association of Sydney (MCAS) has estimated that around 300 Mangalorean Catholic families live in Sydney.[46]

Culture

Main article: Culture of Mangalorean Catholics

Architecture

Main article: Mangalorean Catholic cuisine
File:MangaloretileRoofing.jpg
A red Mangalore tile

The architecture of Mangalorean Catholics has strong Mangalorean, Italian, and Portuguese influences. Their Mangalore tiles are considered to be the most notable contribution to the world. These red Mangalore tiles, prepared from hard clay, are in great demand throughout India, Myanmar, and Sri Lanka, and are even shipped to East Africa, the Middle-East, Europe, and Australia. These were the only tiles to be recommended for Goverment buildings in India during the British regime.[32][33] These tiles still define Mangalore's skyline and characterize its urban setting.[47] Their traditional houses have spacious porticos, red cement or terra cotta floors, and are topped with Mangalore tiles with fruit trees outside the house. This style of house has been borrowed from the other Mangalorean communities and are only observed in Mangalore. The transfer of the Mangalore Vicariate to the Italian Jesuits in 1878 and the establishment of the Mangalore Diocese in 1886 mandated the arrival of many Roman Catholic missionaries, particularly the Italian and Portuguese Jesuits, who were instrumental in building many churches in Mangalore. The Mangalorean Catholic style of constructing churches thus came to be influenced by the Italian and Portuguese style.

Cuisine

Sanna-Dukra Maas is a popular dish of the Mangalorean Catholics

The Mangalorean Catholic cuisine has large Mangalorean, Goan, South Indian, and Portuguese influences. Coconut and curry leaves are common ingredients to most curries, as are ginger, garlic and chili. Popular pork dishes include Kalleze un Kiti (Heart and intestines mixed with meat), and Sanna-Dukra Maas (Sanna – idli fluffed with toddy or yeast; Dukra Maas – Pork).[48] The Rosachi kadi, a fish curry made with coconut juice, is a traditional curry served during the Ros ceremony. The Pathal Bakri are dry rice flakes usually accompanied with chicken dishes. They are considered to be a variant of Kori Rotti, which is another local Mangalorean dish. Their vegetarian cuisine is similar to the Udupi cuisine. The Pollu, a type of sambar curry, with powered dried fish, is well known.[49] Patrode, a dish of colocasia leaves stuffed with rice, dal, jaggery, coconut, and spices is also popular.[50] The Panpole made of soaked rice, water and salt, is usually eaten during breakfast. The Kuswar refers to sweet delicacies prepared during Christmas and includes Kidyos and Neuries.[51] Since Mangalore is a coastal region, fish forms the staple diet of most Mangalorean Catholics.

Names and surnames

Main article: Mangalorean Catholic names and surnames

Bilingual names, having variants in both Konkani and English, like Zuãuñ (John) and Mornel (Magdalene) are most commonly found among Mangalorean Catholics. Another popular naming convention uses English names, like Kenneth and Kimberly, that have no Konkani variants. European names such as Savio and Andrea are popular, and Indian names like Rahul and Anita are also found. Portuguese surnames like D'Souza and Mendonca, are found abundantly among Mangalorean Catholics. Spanish surnames like Diaz and Fernandez are also found, mainly because of the similarity between the Portuguese and Spanish languages. English surnames like Thomas and John, derived from English names, are also found. Some families use their original Goud Saraswat Brahmin surnames such as Prabhu, Kamat, Pai, and Shenoy.

Mangalorean Catholic variant English variant Meaning Sex
Mâri Mary Beloved Female
Monku Monica To advise Female
Motes Matthew Gift from God Male
Nâtu Natalia Birthday Female
Pedru Peter Stone Male
Šila Sylvester Wooded Male
Zâbel Elizabeth My God is my oath Female
Zoze Joseph The Lord will add Male
Source: English-Konkani Dictionary[52]

Language and literature

Main articles: Konkani language and Literature of Mangalorean Catholics
File:English-konkani Dictionary (2001).JPG
Cover of the 2001 reprint of the English-Konkani Dictionary (1883) by Angelus Francis Xavier Maffei

Mangalorean Catholics venerate the Konkani language, which they retained as their mother tongue after the migration and which is central to the community's identity.[17] They speak Mangalorean Konkani, a variant of Konkani, an Indo-Aryan language belonging to the Indo-European family of languages. Konkani is spoken predominantly on the west coast of India. The Mangalorean variant has a large infusion of Tulu words, derived from the Tuluvas, indigenous inabitants of Mangalore, and other Kannada words, since Mangalore was ruled by Kannada dynasties. The Mangalorean Catholic variant has a few loan words from Portuguese, and hence differs slightly from the Mangalorean Goud Saraswat Brahmin variant of Mangalorean Konkani.[53] The first book in Mangalorean Catholic Konkani was Doutrina Christam em Lingoa Bramana Canarim (Christian Doctrines in the Canarese Brahmin Language), published by the English Jesuit Thomas Stephens in 1622. In the same year, he also wrote a Konkani grammar book titled Arte de Lingua Canarim (Grammar of the Canarese language).[54][55]

The origin of their literature dates to 1883, when Fr. Angelus Francis Xavier Maffei, an Italian Jesuit, published the first English-Konkani Dictionary in Mangalore.[56][57] In 1912, the first Konkani periodical, Konknni Dirvem, was published in Mangalore by Louis Mascarenhas.[58] Popular Konkani periodicals published in Mangalore include Raknno (1938), Konkan Daiz (1958), and Kannik (1965) by Raymond Miranda. 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.[59] Modern literature is diverse. It includes Indian Politics in books like What Ails the Socialists by George Fernandes; historical awakening in books like Sarasvati's Children: A History of the Mangalorean Christians by Alan Machado Prabhu; and sexual desires in books like The Revised Kama Sutra: A Novel of Colonialism and Desire by Richard Crasta.[60][61]

Traditions and festivals

A typical Mangalorean Catholic wedding sari (Sado)

Mangalorean Catholics have retained many Indian customs and traditions. They have no uniform rituals since they belong to both the patrilineal Brahmin stock and to the matrilineal non-Brahmin stock.[6] The Ros (anointing) ceremony, conducted one or two days before a wedding, involves the parents' blessing of the bride and groom, who are anointed with coconut oil. Other traditions include Soirik (betrothal) and exchange of Paan Pod (betel leaves) during marriage ceremonies.[62][63] Indian traditions include adorning the bride with the Sado (wedding sari) and Mangalsutra, the Onpnni (giving away the bride formally by the father or the guardian of the bridegroom), Porthoponn (re-invitation to the bride's house), and singing of Honvious (hymns). Some other traditions include Novemjeevon (partaking of the food prepared from new corn) and Novem (blessing of new harvests).[57][64]

In addition to the 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, which 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 Mangalore, and was initiated by Joachim Miranda, a Goan Catholic preist, at Farangipet in 1763, after Tippu Sultan destroyed the churches of Mangalore but spared Monte Mariano church in deference to the friendship of his father, Hyder Ali, with Father Miranda.[65][66] 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 Mangalore. This shrine, in existence since 1759, is said to have a history of miracles. The Eucharistic Procession (Evkaristic Purshanv in Konkani) is an annual religious procession led by the Bishop of Mangalore from the Milagres Church to the Rosario Cathedral. The procession, held on the first Sunday of the New Year of the Gregorian calendar, seeks blessings for the new year.[48]

Historical Society

A traditional house of a Mangalorean Catholic family, constructed using olden-style architecture.

Mangalorean Catholics had retained the same caste system which thier ancestors had in Goa. They were divided into four castes — Bamons, Charodis, Shudras, and Gaudis. The biggest group were the Bamons (the Konkani word for Brahmins). They were converts from the Brahmin caste (priestly class), and especially included the Goud Saraswat Brahmin converts from Goa. The next biggest group were the Charodis, who were converts from a mixed Kshatriya (military class) and Vaishya (merchant class) castes. The artisan converts formed the third biggest group, and were known as Shudras (labour class). The Vakkals (medical class) were called Gaudis, and formed the fourth group. The local Jain converts from the fisher-castes were known as Padvals.[6][14]

It was difficult for the few priests who had accompanied the Christian emigrants to Mangalore to look after them properly. Thus, the Gurkar system came into existence among Mangalorean Catholics where men of good moral character were selected as headmen in the Christian settlements. These gurkars were entrusted the work of social and religious supervision of the community.[67] After migration, the only possible occupation of a Mangalorean Catholic was agriculture, since they were skilled farmers. Every farmer practised carpentry but it was quite primitive and unskilled. Other crafts and industries were non-existent.[68]

Songs and music

On 26–27 January 2008, a Konkani cultural event, Konkani Nirantari, held in Mangalore by a Mangalorean Catholic organization, Mandd Sobhann, entered the Guinness Book of World Records for non-stop singing of Konkani hymns. Mandd Sobhann members sang for 40 hours, surpassing the old record of 36 hours 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).[69][70] The Silver Band, started in 1906 by Lawrence D'Souza in Mangalore, is the one of the oldest and most popular brass bands in Mangalore.[71][72][73] The well known Konkani hymn Riglo Jezu Molliant (Jesus entered the Garden of Gethsemene) was written by Joachim Miranda, a Goan Catholic preist, during the 18th century, when he was held captive by Tippu Sultan, on his Mangalore mission.[74] Other popular Konkani hymns composed by Mangalorean Catholics as of today are Aika Cristanv Jana, Utha Utha Praniya, and Sorgim Thaun.[75][76] In the olden days, the ghumat was a popular musical instrument played especially during weddings. 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.[77][78] The tradition Of Voviyo (wedding songs), sung by women during a Ros, is important to this community. The procedure is that one of the elderly lady who knows the voviyos leads the song while the rest of the women sing along with her.[79]


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, [80]

Organizations

File:Mangalorean Catholic Association Of Sydney (MCAS) logo.jpg
The logo of the Mangalorean Catholic Association of Sydney (MCAS)

Many organizations cater to the community in Mangalore, including Mandd Sobhann, which broke the Guinness record for non-stop singing. The first session of the Canara Konkani Catholic World Convention took place on 27 December 2004 in Mangalore. The convention aimed to establish institutions to conduct research on the history of Mangalorean Catholics.[81] In India, the Kanara Catholic Association, Bangalore (KCA Bangalore) (established in 1955), Mangalore Catholic Association (MCA) (established on 10 February 1996 in Pune), and Kanara Catholic Association, Delhi (KCA Delhi) are well-known.[82][20][83][84]

In the United Kingdom, Mangalorean United Konkani Association (MUKA) in Nottingham is popular.[85] The Mangalorean Catholic Association of Victoria (MCAV) established in Melbourne was the first organization for the community in Australia.[86] In 2006, the Mangalorean Catholic Association of Sydney (MCAS) was established in Australia.[46] In North America, the Mangalorean Association of Canada and the Mangalorean Konkan Christian Association (MKCA) in Chicago are well known.[87][88] In the Middle East, the Mangalore Cultural Association (MCA) in Doha (Qatar) was established on March 2008.[89]

Notable Mangalorean Catholics

Notable Mangalorean Catholics Achievements
George Fernandes Defence minister of India from 19 March 1998 to 22 May 2004[60]
Lawrence Saldanha Archbishop of Lahore, Pakistan (24 April 2001 till date)[90]
Margaret Alva Member of Rajya Sabha, the upper house of the Indian Parliament, from 1972 to 1998[91]
Oscar Fernandes Member of Lok Sabha, the lower house of the Indian Parliament, from 1980 to 1998[92]
Blasius M. D'Souza a Congress leader of Mangalore[93]
Richard Crasta Indian novelist[94]
Viren Rasquinha Captain of India's national field hockey team[95]
Genelia D'Souza Indian actress[96][97]
Joachim Alva Member of Rajya Sabha from 3 April 1968 to 2 April 1974[98][99]

See also

Notes

  1. ^ a b c d e f These estimates are based on Alan Machado Prabhu's book Sarasvati's Children: A History of the Mangalorean Christians (1999), in which he mentions that "50% of the Mangalorean Christians today live in Mangalore, 30% have moved to other parts of India, and 20% have left India for greener pastures abroad". The Mangalore Diocese estimates the Mangalorean Catholic population in Mangalore to be 360,000. Using Machado's percentages, the total number of Mangalorean Catholics in the world is about 700,000 of which about 550,000 live in India.
  2. ^ a b "Civil Data". Diocese of Mangalore. Retrieved 2008-09-12.
  3. ^ a b Baptista 1967, p. 27
  4. ^ a b America's Mangalorean Konkani Catholic Prayer Society (AMKCPS). "Who are Mangalore Catholics?". Diocese of Mangalore. Retrieved 2008-09-11.
  5. ^ Silva & Fuchs 1965, p. 6
  6. ^ a b c Silva & Fuchs 1965, p. 7
  7. ^ a b c Silva & Fuchs 1965, p. 4
  8. ^ Jordanus & Yule 2001, p. 40
  9. ^ "The great prelates who shaped the history of Diocese of Quilon". Quilon Diocese. Retrieved 2008-01-14.
  10. ^ J. Kamath (2002-09-16). "Where rocks tell a tale". The Hindu Business Line. Retrieved 2008-07-08. {{cite news}}: Check date values in: |date= (help); Italic or bold markup not allowed in: |publisher= (help)
  11. ^ Ganesh Prabhu (2006-05-31). "A beach and an island to relax on". The Hindu. Retrieved 2008-09-10. {{cite news}}: Check date values in: |date= (help); Italic or bold markup not allowed in: |publisher= (help)
  12. ^ "Abbakka Rani : The Unsung Warrior Queen". Indira Gandhi National Centre for the Arts. Retrieved 2008-08-24.
  13. ^ M.K. Dharma Raja. "Queen Abbakka's triumph over western colonisers" (Press release). Press Information Bureau. Retrieved 2008-08-24.
  14. ^ a b c d Silva & Fuchs 1965, p. 5
  15. ^ Raviprasad Kamila (2004-11-27). "The holy heritage". The Hindu. Retrieved 2008-08-23. {{cite news}}: Check date values in: |date= (help); Italic or bold markup not allowed in: |publisher= (help)
  16. ^ Buchanan 1988, p. 23
  17. ^ a b c Buchanan 1988, p. 24
  18. ^ Silva & Fuchs 1965, p. 8
  19. ^ a b c Joe Lobo. "Goa and Mangolorean". Indian Catholic Association of Florida. Retrieved 2008-08-26.
  20. ^ a b "KCA Bangalore History". Kanara Catholic Association, Bangalore (KCA Bangalore). Retrieved 2008-08-23.
  21. ^ "Deportation & The Konkani Christian Captivity at Srirangapatna (1784 Feb. 24th Ash Wednesday)". Daijiworld Media Pvt Ltd Mangalore. Retrieved 2008-02-29.
  22. ^ Forrest 1887, pp. 314–316
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References

Further reading

  • Farias, Kranti K. (1999). The Christian Impact on South Kanara. Church History Association of India.
  • Lobo, Michael. A Genealogical Encyclopaedia of Mangalorean Catholic Families.
  • Lobo, Michael (2000). Distinguished Mangalorean Catholics 1800-2000 - A Historico-Biographical Survey of the Mangalorean Catholic Community. Camelot Publishers. ISBN 9788187609018.
  • Lobo, Michael (1999). Mangaloreans World-wide: An International Directory of the Mangalorean Catholic Community. Camelot Publishers. ISBN 8187609001.
  • Lobo, Michael (2000). The Mangalorean Catholic Community — A Professional History / Directory.
  • Pinto, Pius Fidelis (2004). Canaranthle Konknni Catholic (in Konkani). Mangalore: Samanvaya Prakashan.{{cite book}}: CS1 maint: unrecognized language (link)
  • Pinto, Pius Fidelis (1999). Desaantar Thaun Bandhadek – Karavali Karnatakantle Konkani Kristanv (in Konkani). Mangalore: Samanvaya Prakashan.{{cite book}}: CS1 maint: unrecognized language (link)
  • Pinto, Pius Fidelis (1999). History of Christians in Coastal Karnataka, 1500-1763 A.D. Mangalore: Samanvaya Prakashan.
  • Pinto, Pius Fidelis (1999). Konkani Christians of Coastal Karnataka in Anglo-Mysore Relations 1761-1799. Mangalore: Samanvaya Prakashan.
  • Prabhu, Alan Machado (1999). Sarasvati's Children: A History of the Mangalorean Christians. I.J.A. Publications. ISBN 9788186778258.
  • Prabhu, Mohan. Ancient and pre-modern History of the Mangalorean Catholic Community.
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