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Mangalorean Catholics
Kodialche Katholik
Genelia D'Souza, an Indian actress, is a popular Mangalorean Catholic
Regions with significant populations
     →South Canara (2001)~360,000[1]
     →Bombay (1961)~29,500[2]
     →Madras (1871)3,604[3]
     →Calcutta (2004)~200[4]
Languages
Konkani
Religion
Christianity (Roman Catholicism)
Related ethnic groups
Konkani people, Goan Catholics, Indo-Aryans

Mangalorean Catholics (Konkani: Kodialche Katholik) are Roman Catholics from the former South Canara district on the southwestern coast of India. They are Konkani people and speak the Konkani language.

Most of the ancestors of Mangalorean Catholics, were Goan Catholics, who had migrated to South Canara from towns in Goa, a state north of Canara, between 1500 and 1763 during the Goa Inquisition and the Portuguese-Maratha wars. Gradually they learned the languages of South Canara 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 Canarese and Goan cultures. After migration, they adopted the local Canarese 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.

Ethnic identity

Population Statistics in South Canara[citation needed]
Year Population
1560 1,026
1765 58,000
1784 67,000
1800 10,877
1818 19,068
1900 76,000
2001 360,000

The Roman Catholics from the former South Canara district, and their descendents are generally known as Mangalorean Catholics.[5] The district falls on the southwestern coast of India. At present, it consists of the Dakshina Kannada and Udupi districts in the state of Karnataka.[6] In 1526, after Portuguese shipping arrived in South Canara, while the number of local converts slowly increased, an immigration of Christians from Goa to South Canara started on a large scale, in the second half of the 16th century. These Goan immigrants were reluctant to learn Tulu, the local language of South Canara. 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. Slowly even these local converts were assimilated into the Konkani stock.[7][8] 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. They are also referred as Canarese Catholics since most of the Catholics in Canara are found in South Canara. Before the advent of Protestantism in South Canara, they were also referred as Mangalorean Christians and Canarese Christians. However its current use to represent the Mangalorean Catholics alone has depreciated[citation needed] after Mangalorean Protestants and other Non-Catholic Christians started increasing in numbers in South Canara during the 19th and 20th century.

History

Main article: History of Mangalorean Catholics

Pre-migration era

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

All records of an early existence of Christians in South Canara were lost at the time of their deportation by Tippu Sultan in 1784. Hence, it is not known when exactly Christianity was introduced in South Canara, although it is possible that Syrian Christians, who were converted to Christianity in the Malabar region by St Thomas in 52 CE settled in South Canara just as they did in Kerala, a state south of Canara.[9] The seeds of Christianity were laid in South Canara by the European missionaries long before the Goan migration to South Canara. In 1321, the French Dominican friar Jordanus Catalani of Severac (in south-western France) landed at Bhatkal in North Canara.[10] He established a missionary station and converted many locals to Christianity. A few of them migrated to South Canara.[11] In 1498, the Portuguese explorer Vasco Da Gama landed on a group of islands in South Canara 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.[12][13]

In 1500, Pedro Álvares Cabral, a Portuguese explorer, arrived in South Canara with eight Franciscan missionaries. They converted 22 persons to Christianity.[14] By 1533, there were about 505 converted Christian families in South Canara. In 1534, Canara 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 South Canara slowly increased.[9] 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.[15][16] By 1560, there were around 1,026[citation needed] Christian converts in South Canara, 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 South Canara

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 South Canara in what is called the "First Wave of Migration".[9][17] 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 South Canara. These three churches were highlighted by the Italian traveller Pietro Della Valle, who visited Mangalore in 1623.[18]

The Christians who left Goa were skilled cultivators who abandoned their irrigated fields in Goa to achieve freedom. At the time of migration, Canara 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 Canara 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 South Canara at the invitation of the King of Bednore."[19][20] 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.[17]

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 South Canara. 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.[17][21] 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 South Canara. 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 South Canara between 1710-1712. A Goa Government report of 1747 recorded that around 5,000 Christians fled to South Canara from the Bardez and Tiswadi districts of Goa durin the 1740s. During the later years, the migration slowed because of the Maratha-Mughal wars, which kept Sambhaji busy.[22][23] The Mangalorean Catholics numbered about 58,000 by 1765.[5]

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.[22]

Their captivity at Srirangapatna, which began on 24 February 1784 and ended on 4 May 1799, remains the most disconsolate memory in their history.[24] Soon after the Treaty of Mangalore in 1784, Tippu issued orders to seize the Christians in Canara, confiscate their estates and deport them to Srirangapatna, the capital of his empire.[25] According to Sir Thomas Munro, a Scottish soldier and the first collector of Canara, around 60,000 of them, nearly 92 percent of the entire Mangalorean Catholic community, were captured,[26][27] 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 Canara and confiscated the lands owned by Christians. Arriving at Srirangapatna, the survivors faced conversions to Islam, torture or death.[28][26][29][30]

British and modern era

The St Aloysius Chapel in Mangalore, built by the Italian Jesuit Antonio Moscheni in 1884, during the Jesuit Mission (1878)[31]

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 as Christians. British general Arthur Wellesley helped 10,000 of them return to South Canara 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 South Canara. In 1800, the British took a census of the region. Of the 396,672 people living in South Canara, 10,877 were Christians.[20][22][32][33] Later, John Goldsborough Ravenshaw II was apppointed collector of South Canara. He took active part in the re-establishment of their former possessions and recovery of their estates. He constructed a church for them, which was completed in 1806.[34] Their population almost doubled in 1818. According to various parish books existing that time, Mangalorean Catholics numbered 19,068 in South Canara (12,877 in Mangalore district and Bantwal, 3,918 in Moolki, 2,273 in Cundapore and Barcoor).[35][36] Seventeen churches which were earlier destroyed by Tippu were rebuilt.[37]

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.[38] 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 South Canara by Pascal Albuquerque, a Mangalorean Catholic, at Pane mangalore in 1868.[39][40] In Madras, they numbered around 3,604 in 1871.[3] 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.[41][42] 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 in 1880, St Aloysius Chapel in 1884, and other institutions and churches.[43] By 1900, Mangalorean Catholics accounted for 76,000 of the total 84,000 Christians in South Canara.[44] During the later 19th century, they started migrating to other parts of India, especially Bombay and Bangalore. In 1961, 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.[2] During the 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.[45][46][47] 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.[48][49]

Geographical distribution

According to the 2001 census, the Mangalore Diocese estimates the population of Mangalorean Catholics to be 360,000 out of a total South Canara population of 3,957,071.[1] This amounts to 9.1 percent of the population. Mangalorean Catholics are also found in other parts of India. Many Mangalorean Catholics live in Mumbai and Bangalore, and have a small presence in other Indian cities.[50] In 2004, there were around 200 Mangalorean Catholics in Calcutta.[4]

Mangalorean Catholics are also found in Arab states of the Persian Gulf 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.[51]

Culture

Main article: Culture of Mangalorean Catholics

Architecture

Main article: Architecture of Mangalorean Catholics
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 Government buildings in India during the British regime.[39][40] These tiles still define Mangalore's skyline and characterize its urban setting.[52] 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[citation needed] and the establishment of the Mangalore Diocese in 1886[citation needed] 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[citation needed] by the Italian and Portuguese style.

Cuisine

Main article: Mangalorean Catholic cuisine
Sanna-Dukra Maas is a popular dish of the Mangalorean Catholics

Mangalorean Catholic cuisine is influenced by Goan, South Indian, and Portuguese cuisine. 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).[6] Rosachi kadi, a fish curry made with coconut juice, is a traditional curry served during the Ros ceremony. Pathal Bakri are dry rice flakes usually accompanied with chicken dishes. They are considered to be a variant of Kori Rotti, which is a native Mangalorean dish. Vegetarian cuisine is similar to the Udupi cuisine. Pollu, a type of sambar curry, with powered dried fish, is well known.[53] Patrode, a dish of colocasia leaves stuffed with rice, dal, jaggery, coconut, and spices is also popular.[54] Panpole made of soaked rice, water and salt, is usually eaten during breakfast. Kuswar are sweet delicacies prepared during Christmas and includes around 22 varieties of sweets.[55] Since South Canara is a coastal region, fish forms the staple diet of most Mangalorean Catholics.

Names and surnames

Main article: Mangalorean Catholic names and surnames

Konkani variants of most Mangalorean Catholic names are derived from Hebrew, Greek, and Latin names from the Old and New Testament Biblical canons. These bilingual names, having variants in both Konkani and English, like Zuãuñ (John) and Mornel (Magdalene) are common among Mangalorean Catholics.[56][57] In modern times, both Konkani and English variants are commonly used. Whenever the limited number of Biblical names proves insufficient, Sanskrit names are used. Some Sanskrit names like Kristadasa (Christopher) have European Christian translations.[58][59] However, these translations are rarely used. Another popular[citation needed] naming convention uses English names, like Kenneth and Kimberly and European names like Savio and Andrea, that have no Konkani variants.

Portuguese surnames like D'Souza and Mendonca, are abundant among Mangalorean Catholics. Spanish surnames like Diaz and Fernandez are also used, mainly because[citation needed] of the similarity between the Portuguese and Spanish languages. English surnames like Thomas and John, derived from English names are not uncommon. 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[60]

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 speak the Konkani language, which they retained as their mother tongue despite the migration. The Konkani language is central to the community's identity.[20] Konkani is an Indo-Aryan language belonging to the Indo-European family of languages, which is spoken predominantly on the west coast of India. They speak a dialect of Konkani, known as Mangalorean Catholic Konkani, which the Ethnologue identifies as the Mangalore dialect.[61] 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 rootwords which have disappeared from the Goan dialects due to the influence of Portuguese have re-entered the Mangalorean lexicon. It is significantly different from the dialect spoken by the Goud Saraswat Brahmins in South Canara.[62]

The origin of their literature dates to 1883, when Angelus Francis Xavier Maffei, an Italian Jesuit, published the first English-Konkani Dictionary in Mangalore.[63] In 1912, the first Konkani periodical, Konknni Dirvem, was published in Mangalore by Louis Mascarenhas.[64] 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.[65] 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, and sexual desires, in The Revised Kama Sutra: A Novel of Colonialism and Desire by Richard Crasta.[66][67]

According to Michael Lobo, an Indian genealogist, the Mangalorean Catholic community has the distinction of being the only community in the world to possess its own genealogical encyclopaedia. This genealogical Encyclopaedia, currently exceeding 6000 pages, is probably the only encyclopedia of its kind in existence. It covers over a thousand families, each of which is researched as far as its ancestry can be traced. Although this work is still unfinished, three offshoots have thus far been launched. These include Mangaloreans Worldwide — An International Directory (1999), Distinguished Mangalorean Catholics (2000), and The Mangalorean Catholic Community — A Professional History / Directory (2002).[68]

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.[8] 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.[69] Other traditions include Soirik (betrothal) and exchange of Paan Pod (betel leaves) during marriage ceremonies.[70] Indian traditions include adorning the bride with the Sado (wedding sari) and Mangalsutra (wedding necklace), the Onpnni (giving away the bride formally by the father or the guardian of the bride), 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).[71]

A typical Mangalorean Catholic Ros

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 Tippu Sultan destroyed the churches of Canara, he spared Monte Mariano church in deference to the friendship of his father Hyder Ali with Father Miranda.[72] 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 (Evkaristic 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.[6]

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 — 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 Charodis, the second largest group, were converts from either Kshatriya (military class) or 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.[8] Other minor castes included the Padvals, who were local Jain converts.[17]

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.[73] 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.[74] The mass was celebrated in Latin; but the sermon, the cathecism, and the explication of the mysteries were delivered to the congregation in Konkani.[75]

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).[76] 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.[77] 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.[78] Other popular Konkani hymns composed by Mangalorean Catholics as of today are Aika Cristanv Jana, Utha Utha Praniya, and Sorgim Thaun.[79] In the olden days, the ghumat was a popular musical instrument played especially during weddings.[80] 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.[81] 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.[82]

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, [83]

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 South Canara. Notable being Mandd Sobhann, which broke the Guinness record for non-stop singing, and the Catholic Association of South Kanara (CASK).[84] 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.[85] In India, the Kanara Catholic Association, Bangalore (KCA Bangalore) (established in 1955)[23], Mangalore Catholic Association (MCA) (established on 10 February 1996 in Pune)[86], and Kanara Catholic Association, Delhi (KCA Delhi)[87] are well-known.

In the United Kingdom, Mangalorean United Konkani Association (MUKA) in Nottingham is popular.[88] The Mangalorean Catholic Association of Victoria (MCAV) established in Melbourne was the first organization for the community in Australia.[89] In 2006, the Mangalorean Catholic Association of Sydney (MCAS) was established in Australia.[51] In North America, the Mangalorean Association of Canada[90] and the Mangalorean Konkan Christian Association (MKCA) in Chicago[91] are well known. In the Middle East, the Mangalore Cultural Association (MCA) in Doha (Qatar) was established on March 2008.[92]

Notable Mangalorean Catholics

Notable Mangalorean Catholics Achievements
George Fernandes Defence minister of India from 19 March 1998 to 22 May 2004[66]
Lawrence Saldanha Archbishop of Lahore, Pakistan (24 April 2001 till date)[93]
Margaret Alva Member of Rajya Sabha, the upper house of the Indian Parliament, from 1972 to 1998[94]
Oscar Fernandes Member of Lok Sabha, the lower house of the Indian Parliament, from 1980 to 1998[95]
Blasius M. D'Souza a Congress leader of Mangalore[96]
Richard Crasta Indian novelist[97]
Viren Rasquinha Captain of India's national field hockey team[98]
Genelia D'Souza Indian actress[99][100]
Joachim Alva Member of Rajya Sabha from 3 April 1968 to 2 April 1974[101]

See also

Notes

  1. ^ a b "Civil Data". Diocese of Mangalore. Retrieved 2008-09-12.
  2. ^ a b Baptista 1967, p. 27
  3. ^ a b Oddie 1991, p. 140
  4. ^ a b Nair 2004, p. 88
  5. ^ a b America's Mangalorean Konkani Catholic Prayer Society (AMKCPS). "Who are Mangalore Catholics?". Diocese of Mangalore. Retrieved 2008-09-11.
  6. ^ a b c Stephen D'Souza. "What's in a Name?". Daijiworld Media Pvt Ltd Mangalore. Retrieved 2008-03-04.
  7. ^ Silva & Fuchs 1965, p. 6
  8. ^ a b c Silva & Fuchs 1965, p. 7
  9. ^ a b c Silva & Fuchs 1965, p. 4
  10. ^ Jordanus & Yule 2001, p. 40
  11. ^ "The great prelates who shaped the history of Diocese of Quilon". Quilon Diocese. Retrieved 2008-01-14.
  12. ^ 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)
  13. ^ 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)
  14. ^ Gupta 1991, p. 115
  15. ^ "Abbakka Rani : The Unsung Warrior Queen". Indira Gandhi National Centre for the Arts. Retrieved 2008-08-24.
  16. ^ M.K. Dharma Raja. "Queen Abbakka's triumph over western colonisers" (Press release). Press Information Bureau. Retrieved 2008-08-24.
  17. ^ a b c d Silva & Fuchs 1965, p. 5
  18. ^ 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)
  19. ^ Buchanan 1988, p. 23
  20. ^ a b c Buchanan 1988, p. 24
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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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