View allAll Photos Tagged arnala
This picture was a tough one to capture, while strolling on the beach I saw this horse-cart coming at lightning speed (hyperbole!)
I ran faster to a secluded spot with no tourists around, aligned myself with the sun and waited for the horses to come right in front...
I knew I had only one shot opportunity, pressed the shutter at the decisive moment to capture this juxtaposition.
The final result came just as I wanted, tones are all natural..not much editing done
Liked to see the horses almost in mid-air, their reflection below and the whip raised high over them...a lucky shot!
All credit goes to the horses!
At the end of a day on the beach, as I stood by and watched a brilliant sunset a cyclist rode past. Perhaps a commuter returning home at the end of a working day: leaving the road for a less crowded route.
A long sunny winter day on a beach draws to a close as the children gather by a tide pool with their collection of beach memorabilia.
Dusk has its own beauty, the tone and the atmosphere transforms into a magical moment
It is in this transition phase you wish the time stopped and this moment never fades away...
A couple sits by a beach in Arnala doing the classic beach thing: watching the earth slowly turn away from the sun towards the darkness of outer space.
On a beach in Arnala the tide carries mud into a sandy beach, and when retreating, leaves these patterns on the white sand. The blue is a very thin layer of water which has not yet receded.
this shot ate half the battery power of the handycam.......lovely little little beauties
to check out more pictures from this trip click on picasaweb.google.com/105077990642054595341/ArnalaKilla
Chetan thanks for letting me use your video camera :)
A glorious warm winter afternoon on a sleepy beach in Arnala: the hordes of day trippers are in resorts by the poolside, leaving the beach to coconut vendors and a few others.
Non-AC Seater cum sleeper coach MH-09-EM-9671 of Arnala Depot (Palghar Division) starts off from Solapur, on her long journey back home. They've named this bus as "Siddheshwar Express".
MH-14-BT-2260........From Arnala Depot.
Speciality of Arnala Depot is that They Always Send its Newer bus On this route..
Jawhar Depot also do this..
Ever since I came to Bandra about 30 years back from Strand Colaba I have been influenced by the East Indians to a large extent , after the 93 riots when we had to leave our own home at Khar Danda , we took shelter at several places thanks to friends , we stayed on rent at Pali Village and than at Veronica Street with Agnes Pereira , she took good care of us , including her sons Basil Bosco Brian ..even as Muslims we never felt different , we shared meals sorrow happiness and than good things come to an end Agnes got a new tenant actor Preity Zinta who took our room and we got our own place again among East Indians at 21 De Monte Street .. so I blog about the East Indians of Bandra and have some great friends ,too this is my tribute to them in humility and gratitude ..
East Indians or East Indian Catholics are a Marathi-speaking, Roman Catholic ethnic group, based in and around the city of Mumbai (formerly Bombay) in the state of Maharashtra [2]. These people are of the original Marathi ethnic group and had been evangelized by the Portuguese, while retaining much of their pre-Christian traditions.
Pre-Portuguese era
Though It is commonly thought that the origin of Christianity in North Konkan, was due to the proselytizing activities of the Portuguese in the 16th Century. It was, St. Bartholomew, one of the twelve Apostles of Christ, who preached in North Konkan. There are indisputable evidences of this fact by the writings of Kosmos Indicopleustes of his having seen in Kalyana a flourishing Christian Community in the 6th Century and of Jordanus, of his having labored among the Christians in Thana and Sopara in the 13th Century. The French Dominican friar Jordanus Catalani of Severac (in south-western France) started evangelizing activities in Thana and Sapora was the first work of Rome in North Konkan. Sopara was an ancient port and an international trading center. The water once extended all the way to Bhayander creek thus making the whole area extending from Arnala to Bhayander an island - referred to as Salsette island. In the time of the Buddha, Sopara, (Ancient Shurparaka), was an important port and a gateway settlement. Perhaps this induced Ashoka to install his edicts there. Sopara is referred in the Old Testament as Ophir, the place from which King Solomon brought gold, Josephus identifies Ophir with Aurea Chersonesus, belonging to India. Septuagint translates Ophir as Sophia, which is Coptic for India. This refers to the ancient city of Soupara or Ouppara on the western coast of India.
It should then come as no surprise that contact with India dates as far back as the days of King Solomon. Pantaneus visited India about AD 180 and there he found a Gospel of Matthew written in Hebrew language, left with the Christians there by St. Barthlomew. This is mentioned by Eusebius, and by Jerome in one of his letters. The finding of a Gospel of Matthew left with the Christians by Bartholomew is very strong evidence to the existence of a Christian community in India in the first century at the time of the visit of St. Bartholomew. It traces the history of the Church in India to the first century. In fact, it is an independent confirmation of the Indian church’s ancient and apostolic origin. Most history of The Indian Church was lost between the 9th and the 14th Century, as Persia went over to the Nestorianism in 800 AD. Since the provision of Church offices and all the apparatus of public worship, was looked to a foreign source; when this foreign aid was withdrawn. the Indian Christians were reduced to "nominal" Christians.[2]
[edit] Portuguese era
Main article: History of Bombay under Portuguese rule (1534-1661)
The whole policy of the Portuguese, who came to India in 1498, was to bring the Indian Christians under their concept of Roman Catholicism. The Bramhins Prabhu and other high-class Hindus who were prudently and ceremoniously converted were treated by the Portuguese with honor and distinction. In stark contrast, was the attitude of the Portuguese to those groups who were engaged in cultivation, fishing and other rural occupations handed down to them by their ancestors. These groups were given neither education, not proper instructions in the dogmas and doctrines of the church. Among the converts the Portuguese made, it cannot be denied that a large number of them were descendants of the Christian Community founded by Apostle St. Bartholomew . But these new converts were not strangers to the old Christians. They were their own people with whom they had been living for centuries. The Portuguese however welded them into one community. Ever since then, this community has remained a separate entity, without becoming one with any of the other Christian community. In certain instances, they were even referred to as "Portuguese Christians". With the defeat of the Portuguese at the hands of the Marathas and later on the advent of the British, there came a lot of change. In the 1960s, the Archdiocese of Bombay estimated that there were 92,000 East Indians in Mumbai out of which 76,000 were in suburban Mumbai and 16,000 in urban Mumbai.[1]
[edit] British and modern era
Main articles: History of Bombay under British rule and Bombay Presidency
On 11 May 1661, the marriage treaty of Charles II of England and Catherine of Braganza, daughter of King John IV of Portugal, placed Bombay in the possession of the British Empire, as part of Catherine's dowry to Charles.[3] From the early days of the East India Company, there were no other Indian Christians in the North Konkan except the East Indian Catholics. Employments that were intended for the Christians, were the monopoly of the East Indians. With development, came in railways and steamship, a boon for the traveling public. And with that came a number of emigrants from Goa which were also known as Portuguese Christians. The British found it expedient to adopt a designation which would distinguish the Christians of North Konkan who were British subjects and the Goan and Mangalorean Catholics who were Portuguese subjects. Accordingly on the occasion of The Golden Jubilee of Queen Victoria, the Christian of North Konkan, who were known as "Portuguese Christians" discarded that name and adopted the designation "East Indian”. By the adoption of the name "East Indian" they wanted to impress upon the British Government of Bombay that they were the earliest Roman Catholic Subjects of the British Crown in this part of India, in as much as Bombay, by its cession in 1661, was the first foothold the British acquired in India. As the children of the soil, they urged on the Government, that they were entitled to certain natural rights and privileges as against the emigrants.[2]
[edit] Culture
Although, they have preserved their pre-Christian Marathi culture and traditions, many Portuguese and influences have been absorbed. They speak in exclusive East-Indian marathi dialects. Most of them are fluent in English as well. A village of East-Indians who to this day speak Portuguese. The language of the Kupari Christians is a dialect of Marathi known as Shamedi. The East Indian cuisine is a unique blend of Koli, Marathi, and Portuguese cuisine. They still retain many of the practises of pre-Christian tradition. Most of the East Indian women wear typical Maharashtrian saree and Koli dresses.[4] . East Indian ladies also wear the Mangalsutra. The East Indians of Vasai also practise the pre-Christian tradition of visiting the Vajrayogini temple every year.
There are five broad cultural groups of East Indians - Kulbis, Samvedi Christians, Koli Christians, Vadvals, Salsette Christians and the urbanized section.
[edit] Prominent East Indians
* Gonsalo Garcia: Roman Catholic saint from India
* Joseph Baptista: Indian freedom activist.
* Michael Ferreira: amateur player of English billiards
* Gavin Ferreira: olympic hockey player
* Luke Mendes - Film Maker [His film Dog Eat Dog was an official selection at the Festival De Cannes 2007
from wikipedia
These are two brothers called Misquitta brothers , they live in this one room in a cozy back lane of Bandra Bazar Road called Gaothan.. an old title for a fishing village commune.
The person in the picture died unsung now his brother remains
The East Indians were the original inhabitants of Mumbai..a fact everybody forgets and the East Indians were simple law abiding souls , peaceful Christians following the Roman Catholic faith..
They lost their properties bungalows to wily builder lobby and it is unfortunate the Church in Mumbai did not really come to protect them caught in a Catch 22 situation biblical in nature Render to Ceasar what belongs to Caesar and to God what belongs to God..
I stayed with a East Indian family at Veronica Road off Waroda Road for some time so I am grateful to ther kindness hospitality..the house belonged to Agnes Pereira and after I moved out Preity Zinda moved in, Agnes tells me that her house changed our lives ..It changed hers completely my life is yet waiting to change positively for the better.
The earliest east Indian reminder is the Grotto at Bandra Bazar Road with a 16 century plaque that was excavated from a dug out road in that area..
All the crosses of Bandra are heritage of the earliest East Indians ..during the demolition of the crosses I shot the protest and showcased the community's pain online ..
East Indian masala and cuisines is ordinal exotic and unique.
About the East Indians from Wikipedia
Pre-Portuguese era
East Indians or East Indian Catholics are a Marathi-speaking, Roman Catholic ethnic group, based in and around the city of Mumbai (formerly Bombay) in the state of Maharashtra.[2] These people are of the original Marathi ethnic group and had been evangelized by the Portuguese, while retaining much of their pre-Christian traditions.
Though it is commonly thought that the origin of Christianity in North Konkan, was due to the proselytizing activities of the Portuguese in the 16th Century, it was St. Bartholomew, one of the twelve Apostles of Christ, who preached in North Konkan. There are evidences of this by the writings of Kosmos Indicopleustes of his having seen in Kalyana a flourishing Christian Community in the 6th Century and of Jordanus, of his having labored among the Christians in Thana and Sopara in the 13th Century. The French Dominican friar Jordanus Catalani of Severac (in south-western France) started evangelizing activities in Thana and Sapora was the first work of Rome in North Konkan. Sopara was an ancient port and an international trading center. The water once extended all the way to Bhayander creek thus making the whole area extending from Arnala to Bhayander an island - referred to as Salsette island. In the time of the Buddha, Sopara (ancient Shurparaka), was an important port and a gateway settlement. Perhaps this induced Ashoka to install his edicts there. Sopara is referred in the Old Testament as Ophir, the place from which King Solomon brought gold, Josephus identifies Ophir with Aurea Chersonesus, belonging to India. Septuagint translates Ophir as Sophia, which is Coptic for India. This refers to the ancient city of Soupara or Ouppara on the western coast of India.[3]
It should then come as no surprise that contact with India dates as far back as the days of King Solomon. Pantaneus visited India about AD 180 and there he found a Gospel of Matthew written in Hebrew language, left with the Christians there by St. Barthlomew. This is mentioned by Eusebius, and by Jerome in one of his letters. The finding of a Gospel of Matthew left with the Christians by Bartholomew is very strong evidence to the existence of a Christian community in India in the first century at the time of the visit of St. Bartholomew. It traces the history of the Church in India to the first century. In fact, it is an independent confirmation of the Indian church’s ancient and apostolic origin. Most history of The Indian Church was lost between the 9th and the 14th Century, as Persia went over to the Nestorianism in 800 AD. Since the provision of Church offices and all the apparatus of public worship, was looked to a foreign source; when this foreign aid was withdrawn. the Indian Christians were reduced to "nominal" Christians.[2]
Portuguese era
Main article: History of Bombay under Portuguese rule (1534–1661)
The whole policy of the Portuguese, who came to India in 1498, was to bring the Indian Christians under their concept of Roman Catholicism.[1]
The Brahmins and other high-class Hindus who were prudently and ceremoniously converted by the Portuguese, were treated with honor and distinction.[1] In stark contrast, was the attitude of the Portuguese to those groups who were engaged in cultivation, fishing and other rural occupations handed down to them by their ancestors. These groups were given neither education, not proper instructions in the dogmas and doctrines of the church.[1] Among the converts the Portuguese made, it cannot be denied that a large number of them were descendants of the Christian Community founded by Apostle St. Bartholomew. But these new converts were not strangers to the old Christians.[1] They were their own people with whom they had been living for centuries. The Portuguese however welded them into one community.[1] Ever since then, this community has remained a separate entity, without becoming one with any of the other Christian communities. In certain instances, they were even referred to as "Portuguese Christians".[1]
The Fransiscans spearheaded evangelization efforts in the "Province of the North".[4] Between 1534–1552, Fr. Antonio do Porto made over 10,000 converts, built 12 churches and founded a number of orphanages and monasteries. Prominent among these converts were two monks from the Kanheri Caves who came to be called Paolo Rapozo and Fransisco de Santa Maria. They in turn spread Christianity among their fellow monks converting many of them in the process.[4] Another famous convert during this time was the Brahmin astrologer Parashuram Joshi. He was a learned, austere and devout person and embraced Christianity on September 8, 1565, taking the name of Henry da Cunha. Joshi's example was followed by 250 Hindus, including over fifty Brahmins.[4] In Salsette, Fr. Manuel Gomes converted over 6,000 Hindus in Bandra, earning the title of the Apostle of Salsette.[4]
The number of converts in 1573 was 1,600. From 1548, the Jesuits in Bassein and Bandra converted many of the upper classes. For instance, the Bassein Cathedral registered the number of baptisms as being 9,400. At Thana, the Jesuit superior Gonsala Rodrigues baptised between 5,000 to 6,000, many of them orphans and young children of lower caste Hindus sold by their parents.[4] By the end of the 16th century, the Roman Catholic population of the Portuguese province of the North consisted of around 10,000 to 15,000 people, centered mainly in and around Bassein.[5]
However, following the defeat of the Portuguese at the hands of the Marathas and the advent of Maratha rule, the Catholics were discriminated against by the state administration.[6] In the aftermath of the fall of Bassein, many Catholics were heavily taxed by the Marathas who used the money to feed Brahmins and to conduct a massive re-conversion campaign aimed at bringing them back into the Hindu fold. Large numbers were re-converted in this manner.[6] Most Portuguese priests were forced to leave and by treaty, only five churches (three in Bassein City, one in Bassein District and one in Salsette) were permitted to remain.[6] The remainder of the Christian population was left to the native clergy under a Vicar General at Kurla. When in 1757, the Antequil du Perron visited Salsette, he found a flourishing Catholic population with many churches rebuilt and an open practise of Christianity, but with European priests totally absent.[6]
Later on the advent of the British, there came a lot of change.[1] In the 1960s, the Archdiocese of Bombay estimated that there were 92,000 East Indians in Bombay out of which 76,000 were in suburban Bombay and 16,000 in urban Bombay.[1]
[edit] British and modern era
Main articles: History of Bombay under British rule and Bombay Presidency
On 11 May 1661, the marriage treaty of Charles II of England and Catherine of Braganza, daughter of King John IV of Portugal, placed Bombay in the possession of the British Empire, as part of Catherine's dowry to Charles.[7] From the early days of the East India Company, there were no other Indian Christians in the North Konkan except the East Indian Catholics. Employments that were intended for the Christians, were the monopoly of the East Indians. With development, came in railways and steamship, a boon for the traveling public. And with that came a number of emigrants from Goa who were also known as Portuguese Christians. The British found it expedient to adopt a designation which would distinguish the Christians of North Konkan who were British subjects and the Goan and Mangalorean Catholics who were Portuguese subjects. Accordingly on the occasion of The Golden Jubilee of Queen Victoria, the Christians of North Konkan, who were known as "Portuguese Christians" discarded that name and adopted the designation "East Indian”. By the adoption of the name "East Indian" they wanted to impress upon the British Government of Bombay that they were the earliest Roman Catholic Subjects of the British Crown in this part of India, in as much as Bombay, by its cession in 1661, was the first foothold the British acquired in India. As the children of the soil, they urged on the Government, that they were entitled to certain natural rights and privileges as against the emigrants.[2]
[edit] Culture
[edit] Architecture and Cuisine
The ordinary Koli house comprises a verandah (oli) used for repairing nets or the reception of visitors, a sitting-room (angan) used by the women for their household work, a kitchen, a central apartment, a bed-room, a gods' room (devaghar), and a detached bath-room.[8]
The East Indian cuisine is a unique blend of Koli, Maharashtrian, and Portuguese cuisine.
[edit] Language and Literature
East Indian Catholics speak a particular dialect of Marathi, which they retained as their mother tongue despite the Portuguese influence. The Marathi language is central to the community's identity. Murphy author of Trans. Bomb. Geog. Soc., 1836–38, Vol. I. mentions the dialect of Marathi spoken by the East Indians of Salsette, Mahim, Matunga and Mazagon, which enters very largely into the language spoken by the Kulbis, Kolis, Bhandaris, Palshes, Prabhus, Panchkalshis, Kuparis, Vadvals. This was probably Konkani.[9] Some of the East-Indian upper class families and in the Khatri ward of Thane speak Portuguese.[10] 110 Portuguese lexical items are found in Marathi.[11]
[edit] Traditions and Festivals
Although, they have preserved their pre-Christian Marathi culture and traditions, many Portuguese and influences have been absorbed. They still retain many of the practises of pre-Christian tradition.[12] East Indian ladies wear ornaments like the Mangalsutra, and Bindi.
[edit] Costumes and Ornaments
The traditional dress for the female is the lugra or kashta saree and for male is a khaki short pant and white banian. A Koli Christian bridegroom usually wears a dilapidated Portuguese Admiral's uniform, which is specially preserved and lent out on such occasions.[8]
In the olden days, East Indian women wore a blouse and cotton lugra the hind pleats tucked into the waist at the back centre of the legs, while the girls do not make use of the upper portion of the sari covering the head and breast until they are married. This mode of wearing the sari is known as sakacch nesane as opposed to gol nesane the round or cylindrical mode of wear. The latter is popular among young girls and women.[13]
Formerly, women among the well-to-do used to wear for the head, like rnuda, rakhadi, kegada, phul, gulabache phul and chandrakora, for the neck, such as thushi, galasari, Putalyachi mal; and tika[disambiguation needed ]; for the ears the bugadi, karaba; kudi, kapa and ghuma; for the nose, nath, phuli, moti.[14] Mangalsutras (wedding necklace), made of the black beads being stringed together in different patterns.[14]
[edit] Historical Society
There are five broad cultural groups of East Indians —- Kulbis, Samvedi Christians (commonly called Kuparis), Koli Christians, Wadvals, Salsette Christians and the urbanized section.[2]
[edit] Songs and Music
“ Galen sakhali sonyachi,
Yee pori konachi,
Whose daughter is this?
Galen sakhali sonyachi,
Yee pori konachi,
Whose daughter is this?
Yachi aais bhi teacher, Ani bapus bhi teacher,
Her mother is teacher, and father too is a teacher,
Yee pori konachi
Whose daughter is this?
Yachi aais bhi teacher, Ani bapus bhi teacher,
Her mother is teacher, and father too is a teacher,
Yee pori konachi
Whose daughter is this?
”
—Folk-song "Galen Sakhali Sonyachi"[15]
[edit] Prominent East Indians
Gonsalo Garcia: Roman Catholic saint from India
Joseph Baptista: Indian freedom activist
Michael Ferreira: amateur player of English billiards
Gavin Ferreira: Olympic hockey player
Luke Mendes - film maker[16]
208,442 items / 1,705,008 views
East Indians
East Indians or East Indian Catholics are a Marathi-speaking, Roman Catholic ethnic group, based in and around the city of Mumbai (formerly Bombay) in the state of Maharashtra.[2] These people are of the original Marathi ethnic group and had been evangelized by the Portuguese, while retaining much of their pre-Christian traditions.
Though it is commonly thought that the origin of Christianity in North Konkan, was due to the proselytizing activities of the Portuguese in the 16th Century, it was St. Bartholomew, one of the twelve Apostles of Christ, who preached in North Konkan. There are evidences of this by the writings of Kosmos Indicopleustes of his having seen in Kalyana a flourishing Christian Community in the 6th Century and of Jordanus, of his having labored among the Christians in Thana and Sopara in the 13th Century. The French Dominican friar Jordanus Catalani of Severac (in south-western France) started evangelizing activities in Thana and Sapora was the first work of Rome in North Konkan. Sopara was an ancient port and an international trading center. The water once extended all the way to Bhayander creek thus making the whole area extending from Arnala to Bhayander an island - referred to as Salsette island. In the time of the Buddha, Sopara (ancient Shurparaka), was an important port and a gateway settlement. Perhaps this induced Ashoka to install his edicts there. Sopara is referred in the Old Testament as Ophir, the place from which King Solomon brought gold, Josephus identifies Ophir with Aurea Chersonesus, belonging to India. Septuagint translates Ophir as Sophia, which is Coptic for India. This refers to the ancient city of Soupara or Ouppara on the western coast of India.[3]
It should then come as no surprise that contact with India dates as far back as the days of King Solomon. Pantaneus visited India about AD 180 and there he found a Gospel of Matthew written in Hebrew language, left with the Christians there by St. Barthlomew. This is mentioned by Eusebius, and by Jerome in one of his letters. The finding of a Gospel of Matthew left with the Christians by Bartholomew is very strong evidence to the existence of a Christian community in India in the first century at the time of the visit of St. Bartholomew. It traces the history of the Church in India to the first century. In fact, it is an independent confirmation of the Indian church’s ancient and apostolic origin. Most history of The Indian Church was lost between the 9th and the 14th Century, as Persia went over to the Nestorianism in 800 AD. Since the provision of Church offices and all the apparatus of public worship, was looked to a foreign source; when this foreign aid was withdrawn. the Indian Christians were reduced to "nominal" Christians.[2]
[edit] Portuguese era
Main article: History of Bombay under Portuguese rule (1534-1661)
The whole policy of the Portuguese, who came to India in 1498, was to bring the Indian Christians under their concept of Roman Catholicism.[1]
The Prabhu Brahmins and other high-class Hindus who were prudently and ceremoniously converted were treated by the Portuguese with honor and distinction.[1]
In stark contrast, was the attitude of the Portuguese to those groups who were engaged in cultivation, fishing and other rural occupations handed down to them by their ancestors. These groups were given neither education, not proper instructions in the dogmas and doctrines of the church.[1]
Among the converts the Portuguese made, it cannot be denied that a large number of them were descendants of the Christian Community founded by Apostle St. Bartholomew. But these new converts were not strangers to the old Christians.[1]
They were their own people with whom they had been living for centuries. The Portuguese however welded them into one community.[1]
Ever since then, this community has remained a separate entity, without becoming one with any of the other Christian communities. In certain instances, they were even referred to as "Portuguese Christians".[1]
The Fransiscans spearheaded evangelization efforts in the "Province of the North".[4]
Between 1534-1552, Fr. Antonio do Porto made over 10,000 converts, built 12 churches and founded a number of orphanages and monasteries. Prominent among these converts were two monks from the Kanheri Caves who came to be called Paolo Rapozo and Fransisco de Santa Maria. They in turn spread Christianity among their fellow monks converting many of them in the process.[4]
Another famous convert during this time was the Brahmin astrologer Parashuram Joshi. He was a learned, austere and devout person and embraced Christianity on September 8, 1565, taking the name of Henry da Cunha. Joshi's example was followed by 250 Hindus, including over fifty Brahmins.[4]
In Salsette, Fr. Manuel Gomes converted over 6,000 Hindus in Bandra, earning the title of the Apostle of Salsette.[4]
The number of converts in 1573 was 1,600. From 1548, the Jesuits in Bassein and Bandra converted many of the upper classes. For instance, the Bassein Cathedral registered the number of baptisms as being 9,400. At Thana, the Jesuit superior Gonsala Rodrigues baptised between 5,000 to 6,000, many of them orphans and young children of lower caste Hindus sold by their parents.[4]
By the end of the 16th century, the Roman Catholic population of the Portuguese province of the North consisted of around 10,000 to 15,000 people, centered mainly in and around Bassein.[5]
However, following the defeat of the Portuguese at the hands of the Marathas and the advent of Maratha rule, the Catholics were discriminated against by the state administration.[6]
In the aftermath of the fall of Bassein, many Catholics were heavily taxed by the Marathas who used the money to feed Brahmins and to conduct a massive re-conversion campaign aimed at bringing them back into the Hindu fold. Large numbers were re-converted in this manner.[6]
Most Portuguese priests were forced to leave and by treaty, only five churches (three in Bassein City, one in Bassein District and one in Salsette) were permitted to remain.[6]
The remainder of the Christian population was left to the native clergy under a Vicar General at Kurla. When in 1757, the Antequil du Perron visited Salsette, he found a flourishing Catholic population with many churches rebuilt and an open practise of Christianity, but with European priests totally absent.[6]
Later on the advent of the British, there came a lot of change.[1]
In the 1960s, the Archdiocese of Bombay estimated that there were 92,000 East Indians in Bombay out of which 76,000 were in suburban Bombay and 16,000 in urban Bombay.[1]
[edit] British and modern era
Main articles: History of Bombay under British rule and Bombay Presidency
On 11 May 1661, the marriage treaty of Charles II of England and Catherine of Braganza, daughter of King John IV of Portugal, placed Bombay in the possession of the British Empire, as part of Catherine's dowry to Charles.[7] From the early days of the East India Company, there were no other Indian Christians in the North Konkan except the East Indian Catholics. Employments that were intended for the Christians, were the monopoly of the East Indians. With development, came in railways and steamship, a boon for the traveling public. And with that came a number of emigrants from Goa who were also known as Portuguese Christians. The British found it expedient to adopt a designation which would distinguish the Christians of North Konkan who were British subjects and the Goan and Mangalorean Catholics who were Portuguese subjects. Accordingly on the occasion of The Golden Jubilee of Queen Victoria, the Christians of North Konkan, who were known as "Portuguese Christians" discarded that name and adopted the designation "East Indian”. By the adoption of the name "East Indian" they wanted to impress upon the British Government of Bombay that they were the earliest Roman Catholic Subjects of the British Crown in this part of India, in as much as Bombay, by its cession in 1661, was the first foothold the British acquired in India. As the children of the soil, they urged on the Government, that they were entitled to certain natural rights and privileges as against the emigrants.[2]
[edit] Culture
[edit] Architecture and Cuisine
The ordinary Koli house comprises a verandah (oli) used for repairing nets or the reception of visitors, a sitting-room (angan) used by the women for their household work, a kitchen, a central apartment, a bed-room, a gods' room (devaghar), and a detached bath-room.[8]
The East Indian cuisine is a unique blend of Koli, Maharashtrian, and Portuguese cuisine.
[edit] Language and Literature
East Indian Catholics speak a particular dialect of Marathi, which they retained as their mother tongue despite the Portuguese influence. The Marathi language is central to the community's identity. Murphy author of Trans. Bomb. Geog. Soc., 1836–38, Vol. I. mentions the dialect of Marathi spoken by the East Indians of Salsette, Mahim, Matunga and Mazagon, which enters very largely into the language spoken by the Kulbis, Kolis, Bhandaris, Palshes, Prabhus, Panchkalshis, Kuparis, Vadvals. This was probably Konkani.[9] Some of the East-Indian upper class families and in the Khatri ward of Thane speak Portuguese.[10] 110 Portuguese lexical items are found in Marathi.[11]
[edit] Traditions and Festivals
Although, they have preserved their pre-Christian Marathi culture and traditions, many Portuguese and influences have been absorbed. They still retain many of the practises of pre-Christian tradition.[12] East Indian ladies wear ornaments like the Mangalsutra, and Bindi.
[edit] Costumes and Ornaments
The traditional dress for the female is the lugra or kashta saree and for male is a khaki short pant and white banian. A Koli Christian bridegroom usually wears a dilapidated Portuguese Admiral's uniform, which is specially preserved and lent out on such occasions.[8]
In the olden days, East Indian women wore a blouse and cotton lugra the hind pleats tucked into the waist at the back centre of the legs, while the girls do not make use of the upper portion of the sari covering the head and breast until they are married. This mode of wearing the sari is known as sakacch nesane as opposed to gol nesane the round or cylindrical mode of wear. The latter is popular among young girls and women.[13]
Formerly, women among the well-to-do used to wear for the head, like rnuda, rakhadi, kegada, phul, gulabache phul and chandrakora, for the neck, such as thushi, galasari, Putalyachi mal; and tika[disambiguation needed]; for the ears the bugadi, karaba; kudi, kapa and ghuma; for the nose, nath, phuli, moti.[14] Mangalsutras (wedding necklace), made of the black beads being stringed together in different patterns.[14]
[edit] Historical Society
There are five broad cultural groups of East Indians —- Kulbis, Samvedi Christians (commonly called Kuparis), Koli Christians, Wadvals, Salsette Christians and the urbanized section.[2]
[edit] Songs and Music
“ Galen sakhali sonyachi,
Yee pori konachi,
Whose daughter is this?
Galen sakhali sonyachi,
Yee pori konachi,
Whose daughter is this?
Yachi aais bhi teacher, Ani bapus bhi teacher,
Her mother is teacher, and father too is a teacher,
Yee pori konachi
Whose daughter is this?
Yachi aais bhi teacher, Ani bapus bhi teacher,
Her mother is teacher, and father too is a teacher,
Yee pori konachi
Whose daughter is this?
„
Prominent East Indians
Gonsalo Garcia: Roman Catholic saint from India
Joseph Baptista: Indian freedom activist
Michael Ferreira: amateur player of English billiards
Gavin Ferreira: Olympic hockey player
Luke Mendes - film maker[16]
182,986 items / 1,445,926 views
I have been closely associated with the East Indian community since we migrated from Colaba to Bandra about 25 years back, Bandra became our home our base,...I lived on rent at Ranwar Waroda road with Agnes Pereira an East Indianand her family and than when we settled in Bandra permanently our home was 21De Monte street gaothan of East Indian origin.. and we are still connected to Bandra Bazar Road a home for a lot of East Indians ..
Clarence Gomes the editor of Bandra Times who stays at 100 Bazar Road is my closest friend and some of my good friends are East Indians .
This post is my tribute to them in Bandra..
From Wikipedia, the free encyclopedia
East Indians or East Indian Catholics are a Marathi-speaking, Roman Catholic ethnic group, based in and around the city of Mumbai (formerly Bombay) in the state of Maharashtra.[2] These people are of the original Marathi ethnic group and had been evangelized by the Portuguese, while retaining much of their pre-Christian traditions.
Pre-Portuguese era
Though it is commonly thought that the origin of Christianity in North Konkan, was due to the proselytizing activities of the Portuguese in the 16th Century, it was St. Bartholomew, one of the twelve Apostles of Christ, who preached in North Konkan. There are indisputable evidences of this fact by the writings of Kosmos Indicopleustes of his having seen in Kalyana a flourishing Christian Community in the 6th Century and of Jordanus, of his having labored among the Christians in Thana and Sopara in the 13th Century. The French Dominican friar Jordanus Catalani of Severac (in south-western France) started evangelizing activities in Thana and Sapora was the first work of Rome in North Konkan. Sopara was an ancient port and an international trading center. The water once extended all the way to Bhayander creek thus making the whole area extending from Arnala to Bhayander an island - referred to as Salsette island. In the time of the Buddha, Sopara (ancient Shurparaka), was an important port and a gateway settlement. Perhaps this induced Ashoka to install his edicts there. Sopara is referred in the Old Testament as Ophir, the place from which King Solomon brought gold, Josephus identifies Ophir with Aurea Chersonesus, belonging to India. Septuagint translates Ophir as Sophia, which is Coptic for India. This refers to the ancient city of Soupara or Ouppara on the western coast of India.[3]
It should then come as no surprise that contact with India dates as far back as the days of King Solomon. Pantaneus visited India about AD 180 and there he found a Gospel of Matthew written in Hebrew language, left with the Christians there by St. Barthlomew. This is mentioned by Eusebius, and by Jerome in one of his letters. The finding of a Gospel of Matthew left with the Christians by Bartholomew is very strong evidence to the existence of a Christian community in India in the first century at the time of the visit of St. Bartholomew. It traces the history of the Church in India to the first century. In fact, it is an independent confirmation of the Indian church’s ancient and apostolic origin. Most history of The Indian Church was lost between the 9th and the 14th Century, as Persia went over to the Nestorianism in 800 AD. Since the provision of Church offices and all the apparatus of public worship, was looked to a foreign source; when this foreign aid was withdrawn. the Indian Christians were reduced to "nominal" Christians.[2]
[edit] Portuguese era
Main article: History of Bombay under Portuguese rule (1534-1661)
The whole policy of the Portuguese, who came to India in 1498, was to bring the Indian Christians under their concept of Roman Catholicism.[1]
The Prabhu Brahmins and other high-class Hindus who were prudently and ceremoniously converted were treated by the Portuguese with honor and distinction.[1]
In stark contrast, was the attitude of the Portuguese to those groups who were engaged in cultivation, fishing and other rural occupations handed down to them by their ancestors. These groups were given neither education, not proper instructions in the dogmas and doctrines of the church.[1]
Among the converts the Portuguese made, it cannot be denied that a large number of them were descendants of the Christian Community founded by Apostle St. Bartholomew. But these new converts were not strangers to the old Christians.[1]
They were their own people with whom they had been living for centuries. The Portuguese however welded them into one community.[1]
Ever since then, this community has remained a separate entity, without becoming one with any of the other Christian communities. In certain instances, they were even referred to as "Portuguese Christians".[1]
The Fransiscans spearheaded evangelization efforts in the "Province of the North".[4]
Between 1534-1552, Fr. Antonio do Porto made over 10,000 converts, built 12 churches and founded a number of orphanages and monasteries. Prominent among these converts were two monks from the Kanheri Caves who came to be called Paolo Rapozo and Fransisco de Santa Maria. They in turn spread Christianity among their fellow monks converting many of them in the process.[4]
Another famous convert during this time was the Brahmin astrologer Parashuram Joshi. He was a learned, austere and devout person and embraced Christianity on September 8, 1565, taking the name of Henry da Cunha. Joshi's example was followed by 250 Hindus, including over fifty Brahmins.[4]
In Salsette, Fr. Manuel Gomes converted over 6,000 Hindus in Bandra, earning the title of the Apostle of Salsette.[4]
The number of converts in 1573 was 1,600. From 1548, the Jesuits in Bassein and Bandra converted many of the upper classes. For instance, the Bassein Cathedral registered the number of baptisms as being 9,400. At Thana, the Jesuit superior Gonsala Rodrigues baptised between 5,000 to 6,000, many of them orphans and young children of lower caste Hindus sold by their parents.[4]
By the end of the 16th century, the Roman Catholic population of the Portuguese province of the North consisted of around 10,000 to 15,000 people, centered mainly in and around Bassein.[5]
However, following the defeat of the Portuguese at the hands of the Marathas and the advent of Maratha rule, the Catholics were discriminated against by the state administration.[6]
In the aftermath of the fall of Bassein, many Catholics were heavily taxed by the Marathas who used the money to feed Brahmins and to conduct a massive re-conversion campaign aimed at bringing them back into the Hindu fold. Large numbers were re-converted in this manner.[6]
Most Portuguese priests were forced to leave and by treaty, only five churches (three in Bassein City, one in Bassein District and one in Salsette) were permitted to remain.[6]
The remainder of the Christian population was left to the native clergy under a Vicar General at Kurla. When in 1757, the Antequil du Perron visited Salsette, he found a flourishing Catholic population with many churches rebuilt and an open practise of Christianity, but with European priests totally absent.[6]
Later on the advent of the British, there came a lot of change.[1]
In the 1960s, the Archdiocese of Bombay estimated that there were 92,000 East Indians in Bombay out of which 76,000 were in suburban Bombay and 16,000 in urban Bombay.[1]
[edit] British and modern era
Main articles: History of Bombay under British rule and Bombay Presidency
On 11 May 1661, the marriage treaty of Charles II of England and Catherine of Braganza, daughter of King John IV of Portugal, placed Bombay in the possession of the British Empire, as part of Catherine's dowry to Charles.[7] From the early days of the East India Company, there were no other Indian Christians in the North Konkan except the East Indian Catholics. Employments that were intended for the Christians, were the monopoly of the East Indians. With development, came in railways and steamship, a boon for the traveling public. And with that came a number of emigrants from Goa who were also known as Portuguese Christians. The British found it expedient to adopt a designation which would distinguish the Christians of North Konkan who were British subjects and the Goan and Mangalorean Catholics who were Portuguese subjects. Accordingly on the occasion of The Golden Jubilee of Queen Victoria, the Christians of North Konkan, who were known as "Portuguese Christians" discarded that name and adopted the designation "East Indian”. By the adoption of the name "East Indian" they wanted to impress upon the British Government of Bombay that they were the earliest Roman Catholic Subjects of the British Crown in this part of India, in as much as Bombay, by its cession in 1661, was the first foothold the British acquired in India. As the children of the soil, they urged on the Government, that they were entitled to certain natural rights and privileges as against the emigrants.[2]
[edit] Culture
[edit] Architecture and Cuisine
The ordinary Koli house comprises a verandah (oli) used for repairing nets or the reception of visitors, a sitting-room (angan) used by the women for their household work, a kitchen, a central apartment, a bed-room, a gods' room (devaghar), and a detached bath-room.[8]
The East Indian cuisine is a unique blend of Koli, Maharashtrian, and Portuguese cuisine.
[edit] Language and Literature
East Indian Catholics speak the Marathi, which they retained as their mother tongue despite the Portuguese influence. The Marathi language is central to the community's identity. Murphy author of Trans. Bomb. Geog. Soc., 1836–38, Vol. I. mentions the dialect of Marathi spoken by the East Indians of Salsette, Mahim, Matunga and Mazagon, which enters very largely into the language spoken by the Kulbis, Kolis, Bhandaris, Palshes, Prabhus, Panchkalshis, Kuparis, Vadvals. This was probably Konkani.[9] Some of the East-Indian higher families and in the Khatri ward of Thana town village speak Portuguese.[10] 110 Portuguese lexical items are found in Marathi.[11]
[edit] Traditions and Festivals
Although, they have preserved their pre-Christian Marathi culture and traditions, many Portuguese and influences have been absorbed. They still retain many of the practises of pre-Christian tradition.[12] East Indian ladies wear ornaments like the Mangalsutra, and Bindi.
[edit] Costumes and Ornaments
The traditional dress for the female is the lugra or kashta saree and for male is a khaki short pant and white banian. A Koli Christian bridegroom usually wears a dilapidated Portuguese Admiral's uniform, which is specially preserved and lent out on such occasions.[8]
In the olden days, East Indian women wore a blouse and cotton lugra the hind pleats tucked into the waist at the back centre of the legs, while the girls do not make use of the upper portion of the sari covering the head and breast until they are married. This mode of wearing the sari is known as sakacch nesane as opposed to gol nesane the round or cylindrical mode of wear. The latter is popular among young girls and women.[13]
Formerly, women among the well-to-do used to wear for the head, like rnuda, rakhadi, kegada, phul, gulabache phul and chandrakora, for the neck, such as thushi, galasari, Putalyachi mal; and tika; for the ears the bugadi, karaba; kudi, kapa and ghuma; for the nose, nath, phuli, moti.[14] Mangalsutras (wedding necklace), made of the black beads being stringed together in different patterns.[14]
[edit] Historical Society
There are five broad cultural groups of East Indians —- Kulbis, Samvedi Christians (commonly called Kuparis), Koli Christians, Wadvals, Salsette Christians and the urbanized section.[2]
[edit] Songs and Music
“ Galen sakhali sonyachi,
Yee pori konachi,
Whose daughter is this?
Galen sakhali sonyachi,
Yee pori konachi,
Whose daughter is this?
Yachi aais bhi teacher, Ani bapus bhi teacher,
Her mother is teacher, and father too is a teacher,
Yee pori konachi
Whose daughter is this?
Yachi aais bhi teacher, Ani bapus bhi teacher,
Her mother is teacher, and father too is a teacher,
Yee pori konachi
Whose daughter is this?
„
—Folk-song "Galen Sakhali Sonyachi", [15]
[edit] Prominent East Indians
* Gonsalo Garcia: Roman Catholic saint from India
* Joseph Baptista: Indian freedom activist
* Michael Ferreira: amateur player of English billiards
* Gavin Ferreira: Olympic hockey player
* Luke Mendes - film maker[16]
[edit] Notes
179,008 items / 1,405,545 views
From Wikipedia, the free encyclopedia
Though it is commonly thought that the origin of Christianity in North Konkan, was due to the proselytizing activities of the Portuguese in the 16th Century, it was St. Bartholomew, one of the twelve Apostles of Christ, who preached in North Konkan. There are indisputable evidences of this fact by the writings of Kosmos Indicopleustes of his having seen in Kalyana a flourishing Christian Community in the 6th Century and of Jordanus, of his having labored among the Christians in Thana and Sopara in the 13th Century. The French Dominican friar Jordanus Catalani of Severac (in south-western France) started evangelizing activities in Thana and Sapora was the first work of Rome in North Konkan. Sopara was an ancient port and an international trading center. The water once extended all the way to Bhayander creek thus making the whole area extending from Arnala to Bhayander an island - referred to as Salsette island. In the time of the Buddha, Sopara (ancient Shurparaka), was an important port and a gateway settlement. Perhaps this induced Ashoka to install his edicts there. Sopara is referred in the Old Testament as Ophir, the place from which King Solomon brought gold, Josephus identifies Ophir with Aurea Chersonesus, belonging to India. Septuagint translates Ophir as Sophia, which is Coptic for India. This refers to the ancient city of Soupara or Ouppara on the western coast of India.[3]
It should then come as no surprise that contact with India dates as far back as the days of King Solomon. Pantaneus visited India about AD 180 and there he found a Gospel of Matthew written in Hebrew language, left with the Christians there by St. Barthlomew. This is mentioned by Eusebius, and by Jerome in one of his letters. The finding of a Gospel of Matthew left with the Christians by Bartholomew is very strong evidence to the existence of a Christian community in India in the first century at the time of the visit of St. Bartholomew. It traces the history of the Church in India to the first century. In fact, it is an independent confirmation of the Indian church’s ancient and apostolic origin. Most history of The Indian Church was lost between the 9th and the 14th Century, as Persia went over to the Nestorianism in 800 AD. Since the provision of Church offices and all the apparatus of public worship, was looked to a foreign source; when this foreign aid was withdrawn. the Indian Christians were reduced to "nominal" Christians.[2]
[edit] Portuguese era
Main article: History of Bombay under Portuguese rule (1534-1661)
The whole policy of the Portuguese, who came to India in 1498, was to bring the Indian Christians under their concept of Roman Catholicism.[1]
The Prabhu Brahmins and other high-class Hindus who were prudently and ceremoniously converted were treated by the Portuguese with honor and distinction.[1]
In stark contrast, was the attitude of the Portuguese to those groups who were engaged in cultivation, fishing and other rural occupations handed down to them by their ancestors. These groups were given neither education, not proper instructions in the dogmas and doctrines of the church.[1]
Among the converts the Portuguese made, it cannot be denied that a large number of them were descendants of the Christian Community founded by Apostle St. Bartholomew. But these new converts were not strangers to the old Christians.[1]
They were their own people with whom they had been living for centuries. The Portuguese however welded them into one community.[1]
Ever since then, this community has remained a separate entity, without becoming one with any of the other Christian communities. In certain instances, they were even referred to as "Portuguese Christians".[1]
The Fransiscans spearheaded evangelization efforts in the "Province of the North".[4]
Between 1534-1552, Fr. Antonio do Porto made over 10,000 converts, built 12 churches and founded a number of orphanages and monasteries. Prominent among these converts were two monks from the Kanheri Caves who came to be called Paolo Rapozo and Fransisco de Santa Maria. They in turn spread Christianity among their fellow monks converting many of them in the process.[4]
Another famous convert during this time was the Brahmin astrologer Parashuram Joshi. He was a learned, austere and devout person and embraced Christianity on September 8, 1565, taking the name of Henry da Cunha. Joshi's example was followed by 250 Hindus, including over fifty Brahmins.[4]
In Salsette, Fr. Manuel Gomes converted over 6,000 Hindus in Bandra, earning the title of the Apostle of Salsette.[4]
The number of converts in 1573 was 1,600. From 1548, the Jesuits in Bassein and Bandra converted many of the upper classes. For instance, the Bassein Cathedral registered the number of baptisms as being 9,400. At Thana, the Jesuit superior Gonsala Rodrigues baptised between 5,000 to 6,000, many of them orphans and young children of lower caste Hindus sold by their parents.[4]
By the end of the 16th century, the Roman Catholic population of the Portuguese province of the North consisted of around 10,000 to 15,000 people, centered mainly in and around Bassein.[5]
However, following the defeat of the Portuguese at the hands of the Marathas and the advent of Maratha rule, the Catholics were discriminated against by the state administration.[6]
In the aftermath of the fall of Bassein, many Catholics were heavily taxed by the Marathas who used the money to feed Brahmins and to conduct a massive re-conversion campaign aimed at bringing them back into the Hindu fold. Large numbers were re-converted in this manner.[6]
Most Portuguese priests were forced to leave and by treaty, only five churches (three in Bassein City, one in Bassein District and one in Salsette) were permitted to remain.[6]
The remainder of the Christian population was left to the native clergy under a Vicar General at Kurla. When in 1757, the Antequil du Perron visited Salsette, he found a flourishing Catholic population with many churches rebuilt and an open practise of Christianity, but with European priests totally absent.[6]
Later on the advent of the British, there came a lot of change.[1]
In the 1960s, the Archdiocese of Bombay estimated that there were 92,000 East Indians in Bombay out of which 76,000 were in suburban Bombay and 16,000 in urban Bombay.[1]
[edit] British and modern era
Main articles: History of Bombay under British rule and Bombay Presidency
On 11 May 1661, the marriage treaty of Charles II of England and Catherine of Braganza, daughter of King John IV of Portugal, placed Bombay in the possession of the British Empire, as part of Catherine's dowry to Charles.[7] From the early days of the East India Company, there were no other Indian Christians in the North Konkan except the East Indian Catholics. Employments that were intended for the Christians, were the monopoly of the East Indians. With development, came in railways and steamship, a boon for the traveling public. And with that came a number of emigrants from Goa who were also known as Portuguese Christians. The British found it expedient to adopt a designation which would distinguish the Christians of North Konkan who were British subjects and the Goan and Mangalorean Catholics who were Portuguese subjects. Accordingly on the occasion of The Golden Jubilee of Queen Victoria, the Christians of North Konkan, who were known as "Portuguese Christians" discarded that name and adopted the designation "East Indian”. By the adoption of the name "East Indian" they wanted to impress upon the British Government of Bombay that they were the earliest Roman Catholic Subjects of the British Crown in this part of India, in as much as Bombay, by its cession in 1661, was the first foothold the British acquired in India. As the children of the soil, they urged on the Government, that they were entitled to certain natural rights and privileges as against the emigrants.[2]
Architecture and Cuisine
The ordinary Koli house comprises a verandah (oli) used for repairing nets or the reception of visitors, a sitting-room (angan) used by the women for their household work, a kitchen, a central apartment, a bed-room, a gods' room (devaghar), and a detached bath-room.[8]
The East Indian cuisine is a unique blend of Koli, Maharashtrian, and Portuguese cuisine.
[edit] Language and Literature
East Indian Catholics speak the Marathi, which they retained as their mother tongue despite the Portuguese influence. The Marathi language is central to the community's identity. Murphy author of Trans. Bomb. Geog. Soc., 1836–38, Vol. I. mentions the dialect of Marathi spoken by the East Indians of Salsette, Mahim, Matunga and Mazagon, which enters very largely into the language spoken by the Kulbis, Kolis, Bhandaris, Palshes, Prabhus, Panchkalshis, Kuparis, Vadvals. This was probably Konkani.[9] Some of the East-Indian higher families and in the Khatri ward of Thana town village speak Portuguese.[10] 110 Portuguese lexical items are found in Marathi.[11]
[edit] Traditions and Festivals
Although, they have preserved their pre-Christian Marathi culture and traditions, many Portuguese and influences have been absorbed. They still retain many of the practises of pre-Christian tradition.[12] East Indian ladies wear ornaments like the Mangalsutra, and Bindi. The East Indians of Vasai also practise the pre-Christian tradition of visiting the Vajrayogini temple every year.
[edit] Costumes and Ornaments
The traditional dress for the female is the lugra or kashta saree and for male is a khaki short pant and white banian. A Koli Christian bridegroom usually wears a dilapidated Portuguese Admiral's uniform, which is specially preserved and lent out on such occasions.[8]
In the olden days, East Indian women wore a blouse and cotton lugra the hind pleats tucked into the waist at the back centre of the legs, while the girls do not make use of the upper portion of the sari covering the head and breast until they are married. This mode of wearing the sari is known as sakacch nesane as opposed to gol nesane the round or cylindrical mode of wear. The latter is popular among young girls and women.[13]
Formerly, women among the well-to-do used to wear for the head, like rnuda, rakhadi, kegada, phul, gulabache phul and chandrakora, for the neck, such as thushi, galasari, Putalyachi mal; and tika; for the ears the bugadi, karaba; kudi, kapa and ghuma; for the nose, nath, phuli, moti.[14] Mangalsutras (wedding necklace), made of the black beads being stringed together in different patterns.[14]
[edit] Historical Society
There are five broad cultural groups of East Indians —- Kulbis, Samvedi Christians (commonly called Kuparis), Koli Christians, Wadvals, Salsette Christians and the urbanized section.[2]
[edit] Songs and Music
“ Galen sakhali sonyachi,
Yee pori konachi,
Whose daughter is this?
Galen sakhali sonyachi,
Yee pori konachi,
Whose daughter is this?
Yachi aais bhi teacher, Ani bapus bhi teacher,
Her mother is teacher, and father too is a teacher,
Yee pori konachi
Whose daughter is this?
Yachi aais bhi teacher, Ani bapus bhi teacher,
Her mother is teacher, and father too is a teacher,
Yee pori konachi
Whose daughter is this?
„
—Folk-song "Galen Sakhali Sonyachi"
Beach ball is fun, it helps one unwind and energize,
reminded me of Sheryl Crow's song -
"I'm gonna soak up the sun
While it's still free
I'm gonna soak up the sun
Before it goes out on me..."
Parivartan bus BT 2061 working on Arnala - Vasai - Arnala. Quite rare to see such a new bus on this route!
There might be just three of them at the Bandra Bazar fish market, , these are the original inhabitants of Mumbai , they are known as East Indians.. they are Roman Catholics , very peaceful, calm , composed and hospitable race.
They are the most non controversial people of Mumbai.
Bandra Bazar Road , Waroda Road, Veronica Street , Chapel Road ,Bandstand , Mount Mary, Chimbai , Chium,Khar Danda ,were all East Indian fishing villages , with their own patron churches equally demarcated.
en.wikipedia.org/wiki/East_Indians_(ethnic_group)
East Indians or East Indian Catholics are a Marathi-speaking, Roman Catholic ethnic group, based in and around the city of Mumbai (formerly Bombay) in the state of Maharashtra [2]. These people are of the original Marathi ethnic group and had been evangelized by the Portuguese, while retaining much of their pre-Christian traditions.
Pre-Portuguese era
Though It is commonly thought that the origin of Christianity in North Konkan, was due to the proselytizing activities of the Portuguese in the 16th Century. It was, St. Bartholomew, one of the twelve Apostles of Christ, who preached in North Konkan. There are indisputable evidences of this fact by the writings of Kosmos Indicopleustes of his having seen in Kalyana a flourishing Christian Community in the 6th Century and of Jordanus, of his having labored among the Christians in Thana and Sopara in the 13th Century. The French Dominican friar Jordanus Catalani of Severac (in south-western France) started evangelizing activities in Thana and Sapora was the first work of Rome in North Konkan. Sopara was an ancient port and an international trading center. The water once extended all the way to Bhyander creek thus making the whole area extending from Arnala to Bhyander an island - referred to as Salsatte island. In the time of the Buddha, Sopara, (Ancient Shurparaka), was an important port and a gateway settlement. Perhaps this induced Ashoka to install his edicts there. Sopara is referred in the Old Testament as Ophir, the place from which King Solomon brought gold, Josephus identifies Ophir with Aurea Chersonesus, belonging to India. Septuagint translates Ophir as Sophia, which is Coptic for India. This refers to the ancient city of Soupara or Ouppara on the western coast of India.
It should then come as no surprise that contact with India dates as far back as the days of King Solomon. Pantaneus visited India about AD 180 and there he found a Gospel of Matthew written in Hebrew language, left with the Christians there by St. Barthlomew. This is mentioned by Eusebius, and by Jerome in one of his letters. The finding of a Gospel of Matthew left with the Christians by Bartholomew is very strong evidence to the existence of a Christian community in India in the first century at the time of the visit of St. Bartholomew. It traces the history of the Church in India to the first century. In fact, it is an independent confirmation of the Indian church’s ancient and apostolic origin. Most history of The Indian Church was lost between the 9th and the 14th Century, as Persia went over to the Nestorianism in 800 AD. Since the provision of Church offices and all the apparatus of public worship, was looked to a foreign source; when this foreign aid was withdrawn. the Indian Christians were reduced to "nominal" Christians.[2]
[edit] Portuguese era
Main article: History of Bombay under Portuguese rule (1534-1661)
The whole policy of the Portuguese, who came to India in 1498, was to bring the Indian Christians under their concept of Roman Catholicism. The Bramhins Prabhu and other high-class Hindus who were prudently and ceremoniously converted were treated by the Portuguese with honor and distinction. In stark contrast, was the attitude of the Portuguese to those groups who were engaged in cultivation, fishing and other rural occupations handed down to them by their ancestors. These groups were given neither education, not proper instructions in the dogmas and doctrines of the church. Among the converts the Portuguese made, it cannot be denied that a large number of them were descendants of the Christian Community founded by Apostle St. Barthmolew . But these new converts were not strangers to the old Christians. They were their own people with whom they had been living for centuries. The Portuguese however welded them into one community. Ever since then, this community has remained a separate entity, without becoming one with any of the other Christian community. In certain instances, they were even referred to as "Portuguese Christians". With the defeat of the Portuguese at the hands of the Marathas and later on the advent of the British, there came a lot of change. In the 1960s, the Archdiocese of Bombay estimated that there were 92,000 East Indians in Mumbai out of which 76,000 were in suburban Mumbai and 16,000 in urban Mumbai.[1]
[edit] British and modern era
Main articles: History of Bombay under British rule and Bombay Presidency
On 11 May 1661, the marriage treaty of Charles II of England and Catherine of Braganza, daughter of King John IV of Portugal, placed Bombay in the possession of the British Empire, as part of Catherine's dowry to Charles.[3] From the early days of the East India Company, there were no other Indian Christians in the North Konkan except the East Indian Catholics. Employments that were intended for the Christians, were the monopoly of the East Indians. With development, came in railways and steamship, a boon for the traveling public. And with that came a number of emigrants from Goa which were also known as Portuguese Christians. The British found it expedient to adopt a designation which would distinguish the Christians of North Konkan who were British subjects and the Goan and Mangalorean Catholics who were Portuguese subjects. Accordingly on the occasion of The Golden Jubilee of Queen Victoria, the Christian of North Konkan, who were known as "Portuguese Christians" discarded that name and adopted the designation "East Indian”. By the adoption of the name "East Indian" they wanted to impress upon the British Government of Bombay that they were the earliest Roman Catholic Subjects of the British Crown in this part of India, in as much as Bombay, by its cession in 1661, was the first foothold the British acquired in India. As the children of the soil, they urged on the Government, that they were entitled to certain natural rights and privileges as against the emigrants.[2]
[edit] Culture
Although, they have preserved their pre-Christian Marathi culture and traditions, many Portuguese and influences have been absorbed. They speak in exclusive East-Indian marathi dialects. Most of them are fluent in English as well. A village of East-Indians who to this day speak Portuguese. The language of the Kupari Christians is a dialect of Marathi known as Shamedi. The East Indian cuisine is a unique blend of Koli, Marathi, and Portuguese cuisine. They still retain many of the practises of pre-Christian tradition. Most of the East Indian women wear typical Maharashtrian saree and Koli dresses.[4] . East Indian ladies also wear the Mangalsutra. The East Indians of Vasai also practise the pre-Christian tradition of visiting the Vajrayogini temple every year.
There are five broad cultural groups of East Indians - Kulbis, Samvedi Christians, Koli Christians, Vadvals, Salsette Christians and the urbanized section.
[edit] Prominent East Indians
* Gonsalo Garcia: Roman Catholic saint from India
* Joseph Baptista: Indian freedom activist.
* Michael Ferreira: amateur player of English billiards
* Gavin Ferreira: olympic hockey player