The joyous pealing of the two large and sonorous Saligao Church bells at 5 a.m. heralds the beginning of the patronal feast of Mae de Deus in the north Goa village of Saligao on the first Sunday of May every year. This is followed by the lovely and rousing music of . . . → Read More: A bird’s eye view of the Saligao Feast of Mae de Deus]]> by Fr. Nascimento Mascarenhas

The joyous pealing of the two large and sonorous Saligao Church bells at 5 a.m. heralds the beginning of the patronal feast of Mae de Deus in the north Goa village of Saligao on the first Sunday of May every year. This is followed by the lovely and rousing music of Alvorada played with all enthusiasm by the Saligao Brass band at the residence of the President of the Saligao feast. The continuous firing of crackers by young lads and the people who have now lit up their houses, some with decorative lights, are sights and sounds that linger in our memories.

The chimes of the Saligao Church bells inviting the faithful of the village to attend the patronal Feast Mass strike a vibrant chord in the hearts of Saligaokars. So, dressed in their Sunday best, the villagers walk or drive towards the Saligao Church to receive the blessings of Mae de Deus, the Mother of God. The brass band playing beautiful tunes welcomes one and all to the House of Prayer and Thanksgiving.

The neo-Gothic Saligao Church of Mae de Deus during the day or night presents a structure of beauty and splendour for all to behold. Photographs of the Saligao Church adorn tourist brochures and books about Goa and its postcards are collectors’ items.

Solemn Mass

The ringing of the small sacristy bell reminds all to be ready for the Solemn Mass. It calls the priests to dress for the Eucharistic celebrations while the altar servers also get ready for the service.

The tuning of the string instruments to the right tone and pitch as well as the clearing of throats by the choir singers all turns into a melodious unit once the chords of the organ are struck for the entrance hymn.

In olden times the entrance hymn was solemn; today it is martial with occasional drum beats lending punch to the congregational singing helped by the choir. The deafening and thunderous sounds of crackers and Khon’nes accompanied by the wild ringing of the big bells make the hearts go boong-bang-a-bang and the legs weak at the knees as Paular Pavl is rendered. The altar, well lit and draped with linen and natural flowers looks majestic.

Saligao Church Altars -- Pic by JoeGoaUK

The entrance procession is led by the altar servers carrying a cross and two lit candles, followed by a select number of lay people that will play specific roles during the Eucharistic service. Making up the rear of the procession are the concelebrants of the Saligao Feast Mass in their flowing white and gold vestments. Their dignified walk along the aisle of the Saligao Church adds colour to the ceremonies. The quick count of how many priests have attended the Saligao Feast Mass will invariably be a topic of discussion while returning home. The greater the number the greater the solemnity, hence there always is a mad rush to invite as many priests as possible for the Saligao Feast Mass. The message of the Word of God seems to be of less importance than the attendance of a larger number of the clergy. O Tempora, O Mores!

While all stand during the entrance hymn, the young ladies have something to whisper to each other about their neighbours: “What a lovely pair of earrings, I wonder who gave them to her;” “Lipstick too loud;” “Dress piece from Salgaokars shop in Mapusa;” “Broach not matching.” And mind you, all this in a flash, even before the congregation has replied to the priest’s “The Lord be with you.”

Meanwhile, young chaps aloft in the choir cast down their eyes on the colourful spectacle below and render thanks to God for the presence of the coy young damsels in the nave.

Readings and Sermon

Everybody is eager to see who is going to do the readings. The reader assures everyone that “Nothing is impossible for God.” [Luke 1:37]. And so “Everything is possible to one who has faith.” [Mark 9:23]. The sermon is not too lengthy, quite bearable; surely not as dry as stones. Certainly the overture leads to the blaming of foxes tails. My God! A chorus ascends to heaven – Padarin sermanv koddock uddoilo! But the docile, serene and humble Lady seated on the main altar takes the foxes’ pride in her stride and willfully grants the requests made. Hence so much love for Mae de Deus wherever Saligaokars reside. On this day, worldwide, their hearts and minds are directed towards Her visage. They are back home in Saligao, in spirit if not in the flesh.

The prayer of faithful is for the welfare of the Church and government leaders, the President of the Saligao feast and prosperity of all the people from the village at home and abroad. Another 50 take part in the offertory procession and with added commentary of the gifts, the hearts, minds, joys and sufferings are offered to the Lord.

The rest of the Saligao Feast Mass ceremony goes as planned. During the Feast Mass the fervour of the congregation gradually builds to a crescendo and all partake in the Eucharistic meal.

Procession

Under the scorching sun, the Saligao Church Feast procession begins. And whether you like it or not, in Saligao, it is a must. It has something more than penitential indulgence and that is why most wait for this moment. The same suited-and-booted bachelors who where were on the loft are the first ones to descend down. With cameras in hand, hurriedly clicking photos they rush to take their place in the procession and whether they know or don’t know the lines of O’ Brilhante!- they open their mouths wide and sing: Salve Santa Mae de Deus, Nossa Guia e Protectora, Salve Rainha dos cues, Sacratissima Senhora!

And the brass band carries the most loved hymn to new musical heights. As the procession slowly wends its way one notices multicoloured parasols protecting the heads and fashionable sunglasses adorning pretty and rugged faces alike. Relatives and friends coming to Goa from overseas for the Saligao Feast join the ones at home in the prayerful walk. A few have their eye on a prospective bride or groom and ready themselves to make their first move later during the fair, but not before they receive the blessing of their Patroness Mae de Deus. The Mother of God blesses every one as she is carried in the procession: Ghall Maie tujem besanv, bhagi zaum amcho ganv! Pau Maie, Ie Maie, ghe amkam tujea gopant is soulfully sung to the sounds of the Saligao Church bells. The ties with the procession, come what may, are seldom broken.

It is a fashion nowadays to thank each and everyone at the end, from the main celebrant to the sacristan and sexton, not forgetting the mordomo and his family. No one in the audience minds it though, as the thanks are more than justified for the efforts put in by everyone for the Saligao Feast.  The mordomo for the Saligao Feast of the next year is announced together with the weekly programme and names of the donors. Finally the blessing of Our Lady is given and the new mordomo is crowned. With the kissing of the image by one and all, the final hymn is chanted. Happy Feast. All pains and heartaches are forgotten. We are one in the Lord.

The vendors at the stalls of the Saligao Feast fair do roaring business. Inflation or no inflation, in Goa all shell out good money to buy ample quantities of traditional sweets. In my younger days, with just eight annas I carried home a good measure of grams, ladoos, and three packets of firecrackers, besides one balloon, whistle and mialheiro (mellor).

Boas Festas!

by Fr. Nascimento Mascarenhas

As young boys and girls growing up in Saligao in the 1950s, we did not have TVs or video games or MP3 players or cell phones or any other trappings of the digital society that are so ubiquitous today. Yes there never seemed to be a dearth . . . → Read More: Curiosities Of Young Lads In Saligao Of The Fifties]]>

by Fr. Nascimento Mascarenhas

As young boys and girls growing up in Saligao in the 1950s, we did not have TVs or video games or MP3 players or cell phones or any other trappings of the digital society that are so ubiquitous today. Yes there never seemed to be a dearth of objects, games and fads that kept us occupied and amused.

Attó-sori

Bombi from Sangolda was a blacksmith who made cast-iron grills for windows and fancy darvontte (cast-iron gates). We boys from Tabravaddo-Mollembhatt went to him for making the attó. This was a ring made from thick wire or from an iron rod, to roll along the road with the help of a short iron rod called sori. It was looped at one end to engage the attó and push it forward. The attó was the constant companion of every pre-teen boy, whenever he went out on short errands or visits to friends in the neighbourhood. He would run along the road, rolling the attó beside him with the sori.

Khon’no

During the novenas of the church and chapel feasts, we sat around the sextons, observing how they made a khon’no. This was a solid piece of iron weighing About 3 kg, hexagonal in shape and tapering at the top. In the centre of the block there was a small hole with an L-shaped channel leading to a lower outlet at the side. Gunpowder was packed deep into the central hole using a hammer and a short wooden stick. Over this, a few pebbles were crushed in at the top. The khon’no was fired by lighting the loose gunpowder at the lower outlet.

Khon’nes were fired in a series of two or three salvos at the start and end of the services, both in the morning and the evening, and at the time of Elevation during the Mass. The blasts could be heard even in the neighbouring villages several kilometres away. At some point it was realised that the vibrations from the blasts were weakening the structure of the nearby houses and the government imposed a ban on the use of khon’nes. Nowadays, gon’nals that produce a milder salvo or firecrackers are used instead.

Judeu

Some of the church and village festivals were invested with unique traditions and ceremonies. The eve of the feast of St. John the Baptist (23^rd June) was celebrated with great enthusiasm by the village youth. In every vaddó (ward) the boys put together a “Judeu” - a straw man dressed in old, discarded clothes. It symbolised Judas, the apostle who betrayed Jesus. The effigy was carried round the vaddó by the boys who lustily repeated a chorus with words to the effect that St. John who paved the way to the Messiah was great as the hills, Judas the betrayer was nothing better than ash.

After sunset a bonfire was lit, the Judeu was severely beaten .and thrown in the fire to be reduced to ashes in a great blaze. I doubt if this practice persists today. However, in various parts of Goa they do have an “old man” burnt at night on 31^st December to ring out the old and ring in the new.

Novem

The Harvest Thanksgiving day or Novem, celebrated on 6^th August earlier (and now on 15^th August) was one of rejoicing for the Saligao people. Early in the morning the sextons of the village gathered around the house of the President of the feast, and proceeded to the church with members of his family and the ward, accompanied by a small band. In earlier times the villagers went in procession from the church to the nearest field carrying the statue of the village patroness Mae de Deus. However in our days, the senior sacristan of the church, Jacinto Travasso, prepared beforehand in the courtyard a field with sheaves well protected from cows, goats and bulls. The Vicar with ganvkar confrades would proceed to this place and after prayers cut a few sheaves of the new paddy crop. He then blessed the corn sheaves with holy water and distributed them among the congregation, who in procession went to the church.

After the celebration, everyone carried a sheaf home and placed it on the oratorio (oratory) in gratitude for the Lord’s bounty. On this day every household made kheer, a sweet preparation of rice, coconut and jaggery, to mark the prosperity that the new corn ushered in. A match of koindó-ball or the marble game godd’dé-ghus was held in the evening. The others enjoyed a game of tablam at home, with the little girls reveling in xirkutleamnim or son’nam-tonnkó.

Small pleasures that kept home, ward and village happily together.

by Fr Nascimento Mascarenhas

Just under 60 years ago, in the year 1952, when I was a lad growing up in Saligao, the North Goa taluka of Bardez, in which our village is located, was divided into 42 parishes and 39 Comunidades (communities). As I had completed the . . . → Read More: Saligao in the Fifties]]>

by Fr Nascimento Mascarenhas

Just under 60 years ago, in the year 1952, when I was a lad growing up in Saligao, the North Goa taluka of Bardez, in which our village is located, was divided into 42 parishes and 39 Comunidades (communities). As I had completed the age of 12, I was admitted as a member of the Saligao Communidade as well as of the Confraria de Mãe de Deus Igreja de Saligao.

Let me record what things were like in the village back then, both from my memory as well as from miscellaneous documents in my possession.

There was a public library in the Instituto de Saligao located at Arrarim. It was known as “Grémio Literário e Recreativo de Saligao”.  There were a number of schools functional in the village during the years 1952-53. One was the Parochial School, which had been operational since 1873, although a separate building to house the school came up only in 1878. Then there was the Mater Dei Institution, founded in 1909. Lourdes Convent High School was opened in 1946 by the Society of the Franciscan Sisters of Christ the King. Besides these, there was Portuguese Primary School (Aula) and a few Marathi shalas at Mudd’davaddi and Arrarim.

The Mãe de Deus Church was founded on 26 November 1873 and the feast of the Patroness has always been held on the first Sunday of May. Earlier, our Catholic ancestors belonged to the Nagoa de Bardez Church founded in 1560.  We had chapels affiliated to Nagoa Church of the Blessed Trinity which were detached and attached to the new Saligao Church.  They are: Chapel of Santo Caetano in Arrarim built around 1655 and rebuilt in 1907; Chapel of Our Lady of the Rosary at Grande Morodd, inaugurated on 10 September 1793; Chapel of Anne at Mudd’davaddi, founded around 1843.  Besides, there were private chapels, namely, Chapel of St. Jerome at Dakhtti Mudd’davaddi (Sinvaddo), erected on  25 June 1729 by the Marques family;  Chapel of Our Lady of Victory, built before 1753 by Paulo de Menezes, behind where the church is now located – this chapel was demolished and its stones were used for the building of the new Church. There was also a Chapel of St. Anthony in the Hospital Clinic Ave Maria. This hospital was built in 1934 and the first mass was celebrated there on May 6, 1950. The Chapel of Our Lady of Lourdes of the FMCK nuns was established in 1946. There were also capelinhas (small chapels) and crosses in various wards of the village.

In the year 1952, on the 6^th of December, the Diocesan Minor Seminary of Saligao-Pilerne was blessed by Cardinal Manuel Gonsalves Cerejeira, Patriarch of Lisbon. The Chapel of N. Sra. Do Rosario da Fatima in the seminary was blessed in the same year.  Fr. Altino Ribeiro de Santana from Porvorim de Socorro was the first Rector of the seminary in 1953.  Fr. Alvaro Martis from Taleigao was the Chaplain of the FMCK Sisters at Saligao.

In 1952-53 we had Dr. Avelino dos Neves Carvalho of Cotula as the Regedor of the village. The escrivão of the Communidade of Saligao, located at Mudd’davaddi, was Hori Sinai Lotlekar. The Director of the aula was Alzira Maria do Carmo Souza. The head of the parish school and choir master was Mestre Eustaquio de Souza. Jacinto Travasso was the major sacristan and João José the meirinho (deputy sacristan) while the sextons were Menino, José and Pascoal, much loved by all.

• Post and Telegraph Office of Saligao had the following employees: Adolfo Domingos Moniz e Menezes (operator) and two postmen with grades. The first grade postman was Vitoba Sacarama Xete Gauncar and the second grade postman was Narcinva Baburau Naique commonly known as Nossu.

• The Rev. Parish Priest of Mãe de Deus Church, Saligao, was Fr. Antonio de Melo and his assistant (curate) was Fr. Roberto Vaz. The Dean was Fr. José Leandro de Abreu from Saligao, Parish Priest of Calangute.

• Funeral Agency was run by José Ornelio Caetano Euclides de Souza.

• Bicycles were given on hire by Benedito Assis Fernandes, Cantá Naraina Perneczar, Caxinata Vassudeva Chornancar, Dananjaia, Gavinha Saldanha, José Ormelio de Souza, Janardana Chornancar, José Quintiniano Mascarenhas, Panduranga Balcrisna Dondo and Pedro Caetano José Fernandes.

• A carpentry shop was run by Diago João Dias.

• Tea shops were run by Balcrisna Atmarama Bicholcar, Govinda Dagi Asgaocar, Purxotoma Esvonta Quercar, Sazu Naique Sangodcar, Sitarama Custam Quercar and Vassudev Xencora Xete Mapari.

• Distilleries were owned by Caetano Fernandes, Francisco Xavier Dias, Gonpota Ancusso Goencar, João Fernandes, Joaquim Remedios Gomes, Manuel Pereira, Pedro Xavier Fernandes, Piedade Andrade, Xavier Dias, Gonpota Ancusso Naique and Miguel Francisco Afonso de Ataide.

• Windmills for husking rice and cereal-crushing factories were owned by Filipe Feliciano Reis Magos de Sa and Lourenço Sabino Pereira.

• Grocery shops were run by Balcrisna Porob Padgãocar, Custam Esvonta Quercar, Damum Ramanata Naique, Esvonta R. Camotim, Gambert Fernandes, Gonexa Rogunata Poi,Gunam Crisna Tuencar, José Avelino Piedade Sequeira, José Ormelio Euclides de Souza, Mistrilal Boia, Panduronga Balcrisna Dondo, Panduronga Punaji Achrencar, Patricio Antonio Caridade de Barros, Podmanaba Camotim, Roguvira Raiu Naique and Vassudeva Porob Mambro.

• Goldsmiths were Gopinata Janardana Bandorcar, Janardana Ananta Chodnancar, Ramanata Xete Sangodcar and Roguvira S. Chatim.

• Owners of Bakeries: Agostinho Noronha, Caetano Rosario da Silva, José Placido Barreto and Tomas Pereira.

• In the village there were four doctors: Dr. Vaglo, Dr. Menino Machado, Dr. Avelino Carvalho and Dr. Florencio de Souza.

The Saligao cemetery was built in 1838 and blessed on 15 May 1839. In the 1950s, the Hindu community cremated the bodies of their dead on the hill above Mater Dei Institution. There were no Hindu temples at the time in the village, although Nouso Bikaji Salgaokar along with some others conducted religious services in a hut at Salmona in 1942. The Hindus were also active in nataks at Mudd’davaddi, Arrarim and Tabravaddo. In 1952-53, cultivation of fields was done more by Catholics than Hindus in Saligao.

Transportation  in Saligao was mostly by caminhão, gaddi (matchbox) and gaddé. A few affluent Saligaokars had cars. Many Saligaokars, especially those from the Catholic community, were based in other parts of the world such as Africa, Qatar, Abadan, Indian cities, Kuwait, and a few in Burma and UK.  Most of the Saligaokars returned home in April-May.  The village tinto, the salves of the church, and Calangute beach were the favorite meeting places of the villagers. Konkani and English were widely spoken, and a few conversed in Portuguese too.

Tiatr was a popular form of entertainment and these traditional plays were staged often in the village. Inter-ward football tournaments also fostered community spirit and brought people together. The villagers planted rice during the monsoons, and at other times sweet potatoes, beans chilies and other vegetables. Fish was available in plenty and the yield of mango, jackfruit,, papaya and other fruit was more than adequate.

We had ladainhas at the village crosses in May (followed by laudavinho – hail to wine!!) and also motets sung in homes during Lent. All the seven passos were held in the church, except the sixth one, which was held at St. Anne’s on Sunday and repeated at the Arrarim chapel the following Tuesday. For the processions that made their way from the church through parts of the village and back, with the confrades – members of various associations in their respective uniforms. The most colourful character of the village at the time, Sacro (Sacrula), depicting himself as a follower of St. Anthony, stood statuesquely at the 3^rd Descenso (3^rd Station).  No one dared to disturb him.  Little kids would stand at a distance and giggle to draw his attention. He remained motionless.

Those were the days my friends…

During the days of Portuguese rule in Goa, it sometimes became necessary for Goans to migrate to other parts of the world in search of employment, either as a means to bettering their lot or because of lack of suitable options in their homeland. Some of the enterprising folk among these . . . → Read More: A Home Away From Home – The Goan Kudd]]> by Fr Nascimento Mascarenhas

During the days of Portuguese rule in Goa, it sometimes became necessary for Goans to migrate to other parts of the world in search of employment, either as a means to bettering their lot or because of lack of suitable options in their homeland. Some of the enterprising folk among these adventurers founded “clubs” in the large cities they visited, including Bombay, Calcutta, Karachi, East Africa, etc.

The club – or kudd in Konkani – served as an inexpensive haven for young men in transit from their native village, as they set out to seek their fortune in the big bad world. Several of these quaint clubs still exist in Bombay, and a handful still survive in other urban centres of Goan settlement. Interestingly, the kudd is exclusively a Goan Christian creation, and membership has always been restricted to males. O E Baptista, who did a study on Goan club-life in Bombay in 1958, considers the following to be the principal objectives of the kudd:

• To promote unity and mutual assistance among members.
• To maintain the premises in which the members may reside.
• To promote, organise and conduct a provident fund for the benefit of the deceased members’ families.
• To promote, organise and maintain other schemes of mutual benefits for other purposes.
• To cooperate with other Goan clubs and institutions for the promotion of the social, moral and economic interests of the members.
• To promote devotion to the religious Patron or Patroness of the village or ward.

The following are the privileges of a member:

• The right to reside in the club.
• Participation in the deliberations and activities of the club.
• Entitlement to the Death Benefit Fund.
• Entitlement to stand for managing committee elections.
• Entitlement to loans from the club, subject to the prevalent stipulations.
• Permission for wife/relation to temporarily reside in the club if the resident member is unwell and in need of assistance.
• Rent-free accommodation for a stipulated period for resident members’ families on a short visit.

Saligao clubs in Bombay

The Santa Ana Saligao Club was founded in Bombay in 1850 and the Santa Ana Saligao Sports Club was set up later in 1944, by Saligaokars residing in Bombay.

Jose Carneiro, from Donvaddo in Saligao, was the club’s last secretary, and he penned a brief history of the club, in 1992. On August 4, 1992, he handed over this document to me, in my capacity as chairman of the 150th anniversary celebrations of St Anne’s Chapel in Saligao. Jose Carneiro was 82 years old when death unfortunately snatched him away on August 11, 1992. The document was written in Konkani, and as a mark of respect to his memory it was reproduced ipsis verbis in the Souvenir St. Anne Chapel Saligao 1843-1993. I reproduce below an edited version of Jose’s account:

The elders who resided in the Santa Ana Club were in the age range of 70-80 years, and it is they who told Jose the club’s story. According to them, Santa Ana Club was established in 1850. However, others say that the club came into existence soon after the foundation of St Anne’s Chapel in Saligao in 1843.

Three or four Saligao villagers, originally from the same ward as the chapel, served as cooks and butlers in Bombay. They decided that it would be more convenient, as well as cheaper, if they   decided to stay together. As time went by, they came to know of other opportunities for employment and passed on the information to their relatives and friends back home. As more people from their village ward came over, it became imperative to have a bigger house. After an intense search they managed to find a suitable place at Cavel Street near Dhobi Talao in south Bombay and they named it Santa Ana Club.

In 1926, when Jose Carneiro was 15 years old, his father took him to Bombay to complete his schooling there. Jose stayed in the kudd, exercising his right as a member.

Remembering those early days as a teenager in the kudd, Jose stated in his account: The kudd was in Dabul and there were about 25 members then. Besides these there were around 20 others working on ships (tarvotti), who would return to the kudd after their voyages. In 1930 the Santa Ana Club was shifted to “Horta Baixa”. Five years later the club was again shifted to Dhobi Talao, in 1936. There were 60 members now (30 youth and 30 elders), besides sailors and those who worked or cooked in private houses and stayed in the club, totaling to over 100.

There was a manager to run the club. The male warders (capelistas) had the right to reside in the club, but if the wife or a female family member needed to reside too, the male member had to stay as guarantor (fiador) for her.

It was mandatory for all resident members to be in by 8 pm for recitation of the Rosary, and this rule was strictly implemented. The feast of St. Anne was celebrated with solemnity and pomp, preceded by a novena, in which St. Anne’s Rosary was sung. The feast Mass was celebrated in the church. On the feast day all were treated to a sumptuous lunch (Festachem Jevonn) and a dance was held at night. On the octave of the feast day, a Mass was celebrated in St. Anne’s Chapel, Saligao, for the intentions of the club members and it was called “Bomboikaranchem Fest” (Feast of Bombay members of the Club).

Finally, in 1952, the building that housed the club came down, and the members had no place to stay. They began to dwell in clubs of different villages as estrangeiros (strangers). In 1950, much before the club building collapsed, there was a move to purchase a house outright, which would serve as the permanent location for the club. At the same time, all members and their children were to be made life members on payment of a one-time fee of Rs 100. A committee comprising Asuncao D’Souza as president, Bertha Souza as secretary and Jose Carneiro as treasurer was formed for this purpose.

The committee sent a circular to all Saligaokars staying in India, Africa, England, Bahrain and other countries of the Persian Gulf. At that time, a house could be bought for Rs 15-20 thousand. While several overseas donors contributed to this cause, those who resided in the club were not as forthcoming. After a year, the project had to be abandoned and the money was returned to the donors with an apology.

The money of the Fund of Santa Ana Club was sent to St. Anne’s Chapel, Saligao, with the condition that on the eighth day of the feast of St. Anne, a Mass would be celebrated for the intentions of the club members. This mass continues to be celebrated till today.

When I was a lad growing up in the village of Saligao in Goa, the first monsoon rains in June were always welcome. They flooded the paddy fields and topped up the village wells that had dropped to a low water level in the preceding dry months. Trees would be cleansed of . . . → Read More: Go Jump in a Well!]]> by Mel D’Souza

When I was a lad growing up in the village of Saligao in Goa, the first monsoon rains in June were always welcome. They flooded the paddy fields and topped up the village wells that had dropped to a low water level in the preceding dry months. Trees would be cleansed of all the dust accumulated on their leaves, and they would sparkle in their green glory.

Although the term “monsoon” conjures images of incessant rainfall, the rainy season actually had breaks of light drizzles and a fair share of sunny days. However, there would be the odd heavy thunderstorm that would have the village awash in water. This is when the runoff from higher ground would gush into narrow lanes and drain into culverts connected to open storm-water sewers that discharged into the Arabian Sea. The open wells would be full to almost ground level and, if this happened to coincide with the feast day of São João (St. John the Baptist) on June 24th, it would be time for some of the young men in the village to venerate the saint with a big splash!

These youngsters would don their kashti (the thong covering the thing) and go calling on households that had a well at least wide enough in which to take a plunge. They would then dive in pairs following a pattern that was unique to this festival and a great source of amusement to the divers and the spectators.

The dive would start when one reveller who would hold his nose with one hand, press both arms snugly against his chest, jump feet first into the well and go as far down as possible. His rapid descent would create a large bubble that would rise to the water’s surface. Then, with perfect timing, the second diver would take the plunge, his knees touching his chin, and arms around his shins, landing on the bubble just before it reached the surface of the water. The result would be a loud “bloof” as the bubble burst, echoing against the sides of the well, much to the amusement of the participants and onlookers. A cheer would then greet the first diver as he surfaced exhaling a lungful of air. The divers would then either come out of the well or cling to the sides while another pair of divers repeated the routine.

Traditional gusto

There was almost a carnival aspect to this celebration; it was fun just to watch young adults prancing in the rain and enjoying themselves as if they were little kids. Even today, São João is celebrated with gusto in many Goan villages, and the village of Siolim also has a boat race with colourfully decorated boats and participants with bizarre headgear. For newlyweds the Sao Joao feast has special significance, as the son-in-law is invited to the bride’s house for the celebrations; he is made to don a crown of fruits and leaves and also required to jump into the well.

According to tradition, the jumping into the well is a commemoration of the leap of joy that St John is said to have taken in the womb of his mother St Elizabeth, when she was visited by Mary, who was to become the mother of Jesus. [Luke 1:41]

C Alvares, the famous tiatrist (Konkani stage artiste) from Saligao, also known as the King of Konkani Duets, composed a song for São João that remains popular till today. The chorus goes:

São João, São João

Gumvta mure vatt amkam disona

Aicho dis urbecho konn konnak hansona

Cholre piere tum ilo ghere

Faleam kaim mevonam

Oslim festam vorsak kiteak

Don pauti enam.

Swimming lessons

The São João festival period was also the time for children to learn to swim. The floatation device we used was an abnormal seedless coconut (vanz) that was all husk, lightweight and buoyant. A coir rope would be run through a hole drilled in the coconut and tied around our waist. The rope used for drawing water from the well would also be tied around our waist as a safety line. Then we’d enter the water and dogpaddle frantically to stay afloat. Our swimsuit was the khaki shorts we wore to school.

Girls, too, wore their blue school uniform when swimming. They would tie a knot to the front hem of the skirt with a coir rope, draw the rope tightly between their knees and tie the loose end around the belt behind their back.

Swimming was never a popular sport in Saligao; most villagers were content with just learning how to stay afloat so that they could join in the fun on the feast of São João.

As more and more people flock to Goa it is now becoming a common sight to see beggars all over the cities and towns of Goa as well as crowded and popular tourist spots in Goa like the beaches of Calangute and Baga in north Goa as well as Colva in . . . → Read More: Alms and the man]]> by Fr. Nascimento Mascarenhas

As more and more people flock to Goa it is now becoming a common sight to see beggars all over the cities and towns of Goa as well as crowded and popular tourist spots in Goa like the beaches of Calangute and Baga in north Goa as well as Colva in south Goa.

But in the old days there were few mendicants in the villages of Goa. Those that did exist were neither professional beggars of the type one encounters in the cities of India today nor were they unknown vagrants. They were persons from the village, mainly from the labour class. Due to disability or old age, and having no close kin to support them, they were forced to seek alms for a living. Some of them had been rich, but after squandering their wealth in vice or due to some misfortune, were reduced to penury and begging and were an intrinsic part of village life in Goa.

In the villages of Goa, there was a day appointed for begging on which the beggars went round houses singly or in groups – in Saligao this happened every Thursday. Each Goan village household gave each of them a handful of rice, some eatables and articles they needed. On receiving their alms, the beggars prayed aloud for the welfare of their benefactors and for the departed souls of the house. The Christian mendicants would recite the “Our Father” and “Hail Mary”, and the Hindu mendicants would say “Bessaum ghal Saiba he ghorabeacher” (God bless the members of this household). Life in Goa was embellished with quaint customs and traditions, and on occasions such as engagements and weddings, the beggars were served a ‘Bikareanchem Jevonn’, a sumptuous meal of pork, rice, sambarrachi or samarachi koddi (curry made with aromatic spices, thick and brown, with dried mango pickle to enliven it), feni, and were also given gifts of utensils and clothes.

On feast days in the villages of Goa – Christmas, Easter and the village patron saint’s day – the Christian beggars went round with ol’li (a small container made of bamboo strips) in hand for collecting handouts on the festive occasion. On such feasts every Goan housewife planning the festive meal had in mind the number of village beggars (they did not exceed a dozen) and provided them with a share of san’na (rice cakes), vodde, sorpotel and, at Christmas, the sweet savoury known as neureô.

Some beggars came from other Goan  villages. One of the colourful ones was Artimiz (Artemisia). In his book Feasts, Feni and Firecrackers, Canada-based Saligao writer and artist Mel D’Souza vividly describes Artimiz: “She was from Assagao and quite a colourful character. In fact she was always very cheerful. Artemisia wore a hat of dried flowers resembling that of Hollywood’s Carmen Miranda in the 1940s. She always wore a dress. Her earthly belongings were wrapped in a bundle carried over her hip on which perched her scrawny cat. Tied around the cat’s neck was a thin leash of coir, the other end of which was tied around the wrist of Artemisia’s left hand. The right hand held a bamboo staff about four feet long. Artemisia was slightly bowlegged and wore canvas runners with no laces. Artemisia was a very sprightly Goan woman with a brisk walk. She would signal her approach with the rasping sound of her voice as she’d wave her right arm in the Sign of the Cross and blurt out blessings in Latin. It was very easy to strike up a conversation with Artemisia. If she wanted to take a break, she’d sit on the steps of the balcony, put down the bundle containing her belongings, and let her cat step off for a little stroll. When she was ready to leave she would put the bundle of belongings on her hip, pull sharply on the leash, and flip the cat from the ground right on to its perch on the bundle. It was sheer poetry in motion.”

Another character that visited Saligao frequently was Jeron (Jeronimo) from Mapusa. I don’t recall ever giving him rice; rather it was always some money, slipped into my hands by my aunties. He gave me his blessing, muttering something in broken Latin. You could ask him to sing and he composed songs that he alone understood, although he did have a good voice. Like the other beggars of that era, he too was very honest and never stole anything though in the daylight hours the doors of our houses were wide open. Life in Goa was simple and trusting back then!

I remember another beggar. He was a Sasthikar (a man from Salcete) who resided in Socorro.  His name was Jose Maria.  He was nicknamed Juz Mari.  He had a 12-year-old son. He sang his way through the village, with his son too joining in for good measure. One song I remember was, “Ami bikari fore rezra bore amkam sodanch podd’tai chirnge” (We are beggars no doubt, good at prayers too but we always receive a ‘mug’ as alms). His son was taught the violin by Fr. Albano D’Souza (then on the staff at Socorro church). The boy earned a bit by playing the violin and later got a job as a tarvotti (seafarer) and did pretty well for himself; people began to refer to him as Accionista (Commune shareholder). He’s one enterprising gentleman in Goa who well and truly bid a firm farewell to alms!

Nonetheless, in the village of Saligao no beggar was ever turned away.  They were matter-of-factly treated as distressed members of society who were deserving of our compassion and very much accepted as part and parcel of life in Goa.

Our forefathers in the villages of Goa lived for the day, occupying themselves mainly with fishing and farming. Not having any water bodies of significance during the last couple of centuries, the village of Saligao was not witness to much fishing activity. However, fishing was a significant occupation for the . . . → Read More: Of Fisherfolk and Farmers]]> by Fr. Nascimento Mascarenhas

Our forefathers in the villages of Goa lived for the day, occupying themselves mainly with fishing and farming. Not having any water bodies of significance during the last couple of centuries, the village of Saligao was not witness to much fishing activity. However, fishing was a significant occupation for the neighbouring villages of Calangute and Sirula, and it was from these villages that Saligao obtained its fish. We had salt-water fish from Calangute and fresh-water fish from Salvador do Mundo and Britona. At times we went to Pilerne during the rainy season to fish with makeshift fishing rods and bait; it was an exhilirating experience for us youngsters.

Like other Goans, Saligaokars too were agriculturists in the past. They tilled the fields and filled the barns with rice, and later on with sugarcane too. Some possessed private fields of their own, but at the end of the paddy season were required to give some portion of the yield to the Comunidade. The money obtained from the sale of this rice was distributed in cash as zon (dividend) to those ganvkars and zonnkars who were registered that year to receive zon. Nowadays very few register their names with the Comunidade to collect the yearly dividend. It would be interesting to know the latest list of zonnkars from Saligao who collect zon.

Xitt Koddi Dav

In Saligao, besides paddy and sugarcane, the villagers grew sweet potatoes, maize, vegetables, onions, chillies and ginger. Some nurtured mango and coconut sapplings. Others grew tamarind and moxing as well as ananas, toronja and rozanvle trees along with curry pat’ta. So the villagers had ample paddy for rice and coconut and other ingredients for the curry. In some households there was also dhal or dav. Hence the song “Ami Goenkar bhav, xitt, koddi, dav…”!

As my friend Domnic Peter Francis Fernandes from Anjuna and one-time student of the famous Monte de Guirim school, says, “In those simple, waste-free and need-based days, the only shortage was that of fish; and that the farmer got that from the fisherman. Thus the farmer and fisherman bartered grains and fish and helped each other to survive. Their exchange was not business-oriented. This is how ‘fish curry rice’ came to be Goa’s staple food. Since Goans were primarily farmers, they also owned cattle, goats and fowl. This is how our ancestors lived off the land in the past and brought up their children through hard work and toil.”

Education and Culture

Formal education arrived in Saligao in the 18^th century, if not before. A good number of boys from Saligao studied at the Chorao and Rachol seminaries and several of them later opened schools in the village. It was a great blessing. They realised the value of education and consequently saw that it was key to their future. Thus the desire to study only increased by the day. Incidentally this year, 2010, Rachol Seminary is celebrating the 400th anniversary of its foundation, on November 1^st.

Even if our ancestors focused mainly on farming and fishing, they also took a special interest in cooking and food. Due to their expertise, several were employed in palaces and this increased their status. Similarly, Saligaokars were good at music. In those days, the kings and rulers in India invited dancers to perform at their palaces, and they needed musicians too. Here again our villagers obliged and filled up the vacancies. Gradually these hobbies turned into their professions, and became means of sustenance for their families. Thus, our ancestors established themselves as expert cooks, butlers and musicians.

The hard-earned money was put to good use in the education of the children, who, over time, became high-ranking officers, priests and bishops, doctors and other professionals, and occupied top positions in society. We should never forget that all this was made possible by the farmer, the fisherman, cook, butler and musician.

Our ancestors went out of their way, sacrificed everything for us, and provided us with a good education. This made us what we are today. We must recognise the hardships our forefathers went through and salute them. When they realised that they couldn’t do much for their families with the meager salaries they earned in Saligao, they left for foreign shores. There, they excelled in their professions and were able to provide a better life for their families in their native village.

Progress

During the same period, the world itself underwent rapid changes. People saw airplanes in the skies. Man created history by setting foot on the moon in 1969. Back in our village, news of this historic event was met with disbelief and then followed with awe. Even C Alvares’ immortal verses like Chani Mama kekem dita… began to lose meaning. The march of science was inexorable, bringing about improvements that eventually reached Saligao too.

Until the late sixties, there were neither tarred roads nor electricity in Saligao. The exception was the road that went from Peggie’s Corner to the Calangute seashore. Suddenly, in the early seventies, mud paths in the village were replaced by tarred roads. We noticed all kinds of vehicles running smoothly on them. Homes received electricity. With that the Petromax and kerosene lamps, which had been our night vision, were gradually confined to a corner or thrown away. Water began to gush through pipes into our kitchens. All of this happened so quickly that we hardly realised the magnitude and seriousness of the changes. The world kept moving ahead at a very fast pace and our tiny society too fell in line behind.

Of course things have changed much today and the world order now is vastly different. The present era belongs to technology, and the whole world depends on it now. Soft-spoken Herman Carneiro, son of Jules Carneiro (Navelim) and Hilda Pinto Carneiro (Cotula, Saligao), set up Goanet in 1994 when he was just 17, providing a way for Goans in Goa and around the world to interact with each other and share their views and experiences through the Internet. And Frederick Noronha, from Sonarbhatt in Saligao, an independent journalist and publisher, and very active in cyberspace, supported Herman Carneiro and Goanet, and also started SaligaoNet, building community and social capital for more than a decade. Tanch Fudde Mar.

“Whether to abolish or reorganise comunidades has been a subject of much discussion. These are otherwise known as agricultural associations. Let us try and focus attention on this extremely old institution activity. The exact date of organising comunidades is not known, but Portuguese historian Joao de Barros, in his publication Decade . . . → Read More: Comunidades de Goa]]> by Fr. Nascimento Mascarenhas

“Whether to abolish or reorganise comunidades has been a subject of much discussion. These are otherwise known as agricultural associations. Let us try and focus attention on this extremely old institution activity. The exact date of organising comunidades is not known, but Portuguese historian Joao de Barros, in his publication Decade II, Fr. Francisco de Sousa in his book Oriente Conquistado, and Afonso Mexia, in his book Foral de Usos e Costumes, establish the date as 1526. It is known that centuries earlier, a few people from across the Ghats came to Goa. They were agriculturists, in Cape Canar( Karnataka), and not having good lands for cultivation, were attracted by the freshness and beauty of Goa.

The first people to live in Goa divided themselves into families called Vangores, each vangor representing a family. In order of preferences, these were again classified and called first, second, third, etc, vangor. The territory was again divided into malos, meaning provinces, and each of the malos into gaos, or village. A certain number of vangores were transformed into ganvponn or comunidade. It is clear that the term gaos led to the formation of the term comunidade. Which in the early days was the most elevated form of family control in respect to religion, economics and society.

The gauncares of each village divided the plots, a part being determined for religious service another for the maintenance of its employee, and the third for the barber and other mediums. The comunidade got its income from fields, fishing, in the lakes and rivers, which income was distributed between the Ganvcares. The ancient Hindu and Muslims princes who established themselves much later over the Konkan dominion, maintained the comunidades in the village, extracting a nominal tax known as foro.

When Afonso de Albuquerque conquered Goa (1510) he respected the religious norms, which were administered through effective laws. He allowed the customs and traditions to continue, and did not increase the taxes already existent. On 16 September 1526, Afonso Mexia, organiser of the vendor of Royal Treasury, in the name of King Joao III of Portugal, published a decree ‘Foral dos Usos e Costumes’ to regulate the rural economy of village Comunidades and bring them under civil administration. With this, the comunidades came under the direct tutorship of the government.

The new constitution regime in Portugal, whilst determining new ways of public administration, did not alter the working of comunidades. A decree dated 15 September 1880 gave comunidades the new name of associacoes Agricolas, which brought immense benefits to the cultivator, and allowed him to hold onto land for three years at a time, on a nominal foro (tax). A law in 1886 translated the existing legislation into a more efficient administration of the comunidades.

In October 1929, to improve the working of the agricultural department, a new workshop called inspection of comunidades was established. On more than one occasion the Portuguese thought of reorganising and even making comunidades extinct.”

[Reference: “Goa those bygone days” by Antonio Menezes in Mirror, 29 December 1996].

Comunidade de Saligao

The village was administered by the Comunidade, an institution of village administration retained by the Portuguese and which stands till our present times. Under it, the common land of the village was vested on the Ganvponn, the corporate entity of the village. There were village helpers, the carpenter (thovoi) or mesta, the barber (mhalo), the shoe-maker (mochi), the washerman (modvoll), the crier (parpoti) and blacksmith (vinani). Some of them had their own namoshins or cultivable lands. On questions affecting the interests of the whole village, the Ganvponn decided by vote.

The 12 Christian Brahmin Vangors (clans) of Saligao Comunidade had one vote each. The members of the 12 “vangodd” enrolled themselves as follows:

1^st Vangodd: CRUZ, FURTADO

2^nd Vangodd: GAMA, COSTA, MELO, SEQUEIRA

3^rd Vangodd: SOUZA

4th Vangodd: REMEDIOS, SOUZA, DANTAS

5^th Vangodd: MELO, SOUZA

6^th Vangodd: CORDEIRO, FIGUEREDO, MELO, MACHADO, NUNES, PAIS, RAMOS, SALDANHA, SOUZA

7^th Vangodd: SEQUEIRA

8^th Vangodd: ALMEIDA, ABREU, MENDONCA, NORONHA, SOUSA

9^th Vangodd: COUTINHO, LOBO, MONIZ, DIAS, MASCARENHAS, MATIAS, MENEZES, PINTO, SERRAO, SOUSA

10^th Vangodd: COSTA, COELHO, CARVALHO, CAMPOS, FERNANDES, GOMES, MONIZ, MARQUES, SOUZA

11^th Vangodd: MASCARENHAS, CARNEIRO

12^th Vangodd: AZAVEDO, FERNANDES, VAZ

The above are all Brahmin ganvkar and their primary enrolment as members of the Comunidade to receive zon (dividend) was after having completed the age of 12 years. They were known as joneiros gauncares.

Kulcharins

There are others who receive zon only. They are called Paustes and Taikilles or Kulcharins. They are outsiders established in Saligao, working for the Community and receiving zon a little less than the ganvkar. Their primary enrolment is after completing the age of fifteen and are of the following surnames: ALMEIDA, DIAS, MONTEIRO, SEQUEIRA, VAZ, SOUZA, FERNANDES. They are only joneiros but not ganvkar.

Some Peculiarities:

• The Fernandes and Marques of the 10^th Vangodd of Saligao Communidade are dodde-zonnkar (double zonkar), that of Saligao as joneiros-ganvkar and of the Comunidade de Chorao. In the Communidade of Chorao they are known as Brahmin-Kulacharins. (vide, Livro de Comunidade de Chorao, Ilhas, Goa)
• In the Comunidade de Saligao, the alimony corresponding to one zon is paid to the only son of a deceased ganvkar. When male children are more than one, the eldest received the zon in full and the others received one-half each. This alimony was extended to the sons of Kulacharins in Saligao Comunidade (vide, Gomes Pereira, Rui, Goa Gaunkari, The Old Village Associations, Vol. II, p. 59).
• A few members of the first five vangodd of the Comunidade de Saligao had, to the exclusion of the other members, the right to celebrate the feast of Novidade (vide, Gomes Pereira, Rui, Gaunkari…, Vol II, p. 116). In my younger days at least two of my friends, the late Caetano Antonio dos Remedios from Tabravaddo and Mel D’Souza from Arrarim were presidents of the ‘Festa de Novidades’ which was celebrated on August 6. It is celebrated now too but without a president and at a changed date in the month of August.
• Every Comunidade member of Saligao has to register his name by himself or through proxy (ganvkar) annually in the Book of the Comunidade in order to receive the zon of that particular year in May. All these enrolments ( primary or yearly) are done by the Escrivao. The member will not receive the zon for the particular year if he has not registered his name in the book.

In the 1940s and 50s one means of transportation that all were familiar with in the picturesque Goan village of Saligao was the boilanchi gaddi (ox-driven carriage). Only a few people could be accommodated in it. The man driving the oxcart carriage was known as the gaddiekar, and the ticket cost . . . → Read More: The carriage that never ran out of fuel]]> by Fr. Nascimento Mascarenhas

In the 1940s and 50s one means of transportation that all were familiar with in the picturesque Goan village of Saligao was the boilanchi gaddi (ox-driven carriage). Only a few people could be accommodated in it. The man driving the oxcart carriage was known as the gaddiekar, and the ticket cost just four annas.

My friend Dominic Peter Francis Fernandes from Anjuna gives a nice description of the boilanchi gaddi as a vehicle of transport in Goa: “The gaddi was made of wood. At its rear end, it had a half-door entrance with a metal step below, and two small windows, one on each side. It had a bench on either side with a sitting capacity of two persons each; but three would usually squeeze in.

“In addition, a small stool or two would be placed in the middle of the carriage to accommodate children, or a lighter person or two. The carriage was usually painted in a mustard shade with fine brown bordering the edges. The wooden spokes on the wheels were painted black.

“The gaddiekar always tied a bucket to the main beam of the oxcart carriage and a small zablli (net made of coir) filled with fresh grass or dry hay. As soon as he reached the destination, he would untie the oxen and tie them to a nearby tree. He would then take out some grass or hay from the zablli and place it before them. He would then fetch water from a well with a bucket and quench their thirst. In the summer, he would collect extra water and splash it on the oxen’s backs to cool them down.

“After dark he lit a lamp that was fixed to the right side of the oxcart carriage. When the nights grew colder, he wore thick clothing and covered his head and ears with a muffler. He smoked a cigarette (usually the locally rolled viddi) to keep warm.

“The beauty of the gaddi was that the wooden wheels could never get punctured, nor did it break down or run out of petrol like a car. Neither was the gaddiekar required to change gears every now and then; a gaddi always ran at one speed—slow and steady like a tortoise!”

In Saligao we had quite a number of gaddio for transport in Goa. Some people called them matchboxes Along with Salvador Mascarenhas from Mollembhatt, I made an attempt to identify some of the drivers of these boilanchio gaddio. We remembered Atmaram from Maroddant in Mollebmhatt; Rajaram, in front of St. Anne’s chapel; Dhakttu, at the back of St. Anne’s chapel; Rama  in Mudd’davaddi; Koroi at Mudd’davaddi near Coutinho’s house; Bogvont in Mudd’davaddi near Mannichem-bhatt (bamboo grove); and, Fokro near the mill in Mudd’davaddi.

Fokro’s gaddi was painted all white. It had a larger capacity, and took passengers all the way to Calangute or Mapusa. As the upkeep of his carriage was expensive, the tickets were priced higher for transport in Goa.

In Arrarim and Salmona there were Xenkor, Nonni Sawant, and another gaddiekar whose nickname was Sounso. Mahadev Moroskar from Cotula was also a proud owner of a gaddi.

There were also cart owners – called gaddekar in Konkani – whose cart was known as a gaddo. It was another mode of transport in Goa, mainly for merchandise being sent to Mapusa and Siolim. They transported chillies, onions, lentils and vegetables (especially sweet potatoes), grown in the fields of Saligao, to these major marketplaces. At the time when sugarcane was grown in plenty in Saligao, the gadde were also used to transport Saligao’s speciality sugar-candy known as belios to the Three Kings feast at Reis Magos, celebrated on the 6th of January. The gaddekar brought back salt to Saligao from Pilerne, Baga-Arpora and other places, and sold it to families in Saligao. This cart too was made of wood, and driven by oxen, but minus the cage of the boilanchi gaddi. Also, instead of a metal handle at the rear, it had a wooden seat.

The gaddekar who served the village community of Saligao for transport in Goa were well-known. We had Gopal from Mollebhatt; Tatulo, Batulo and Bhogvont from Mudd’davaddi; Shankar near the pond in Donvaddo; Atmaram (Goro Babol) in Donvaddo; Nouso Umbraskar, Ramakant, Panddulo, Xenkor and others from Salmona and Arrarim.

These transporters were an integral part of the Saligao community, and always provided their services with dignity and a smile. Although public transport in Goa has not progressed all that much, today we nevertheless rarely see a gaddi or gaddo in our village – how time changes everything!

[With additional inputs from Patsy Barneto, Dominic Andrade and Salvador Mascarenhas]

The people of Goa have always had a fascination for names, and take the naming of their children very seriously. In days gone by it was not unusual for an infant to be given three, four or even more names – after patron saints, forefathers, famous figures from history, and miscellaneous . . . → Read More: Saligao nicknames – swearing by a quaint Goan tradition]]> by Fr Nascimento Mascarenhas

The people of Goa have always had a fascination for names, and take the naming of their children very seriously. In days gone by it was not unusual for an infant to be given three, four or even more names – after patron saints, forefathers, famous figures from history, and miscellaneous tongue-twisters. In addition to all these given names, later on in life many were lovingly bestowed with one more – a nickname.

At the time of conversion of the locals to Christianity by the Portuguese in the sixteenth century, the convert was given the surname of the person who stood as god-father to that particular batch of converts. This god-father was a Portuguese dignitary such as the Governor, Viceroy, top military official, and so on. Hence during this period there were instances when a man would convert to the Catholic religion and acquire a Portuguese surname. Several months later, his brother would decide to change religions and would also acquire a Portuguese surname, but not necessarily the same as his brother’s. Consequently there were families with different surnames although they were from the same family tree. Also, some Catholics in the village ended up with identical surnames even if they were not related. This, of course, caused identity problems. So the villagers of Saligao, as in other villages of Goa, gave many households a nickname that characterized a feature that was unique to the occupants. Thus we have nicknames given of birds, beasts, and fruits, others named for physical characteristics, still others for personal characteristics, quirks, professions, etc. There were some mischievous ones too. As my friend Mel D’Souza from Sequeiravaddo in Saligao, and now in Canada, says: “There were a few other nicknames that wouldn’t get past the censors in print although they were used quite freely – and without malice – by the villagers. A nickname was never treated with derision; instead it was prized as a symbol of a family’s name recognition and acceptance as an entrenched member of the village community”. The Konkani word for nickname is addnanv.

As I was going through the Saligao Comunidade book titled “ACTAS ou ACCENTOS E OUTROS SERVIÇOS” pertaining to the period 1756-1760, I found that the names of Saligaokars who had to do watch-and-ward duty as soldados (soldiers) were listed according to vangodd (clan). Their nicknames, wherever applicable, were also noted, probably for identification. Let’s check it out:

Francisco de Souza – Honesto (honest); Luis de Souza – Fujão; Tomás de Siqueira – Bonó; Lourenço de Souza – Meiala; Pedro de Souza – Tal’ló; Caetano de Souza  (Bobó); Francisco de Ta’vora – Mead; António de Souza – Buttó; Caetano de Souza – Migal; Diogo de Souza – Barba (beard); António Saldanha – Preto (Black); André Pais – Punido (punished); Alexandre Saldanha – Bapa; Miguel de Souza – Tipri; Lourenço de Souza – Mangró; Sebastião de Souza – Ticar; Thomé de Souza – Colvale (ganvkar of Saligao settled in Colvale); João de Sequeira – Varu; Gabriel de Souza – Pilad. The “de Souzas” mentioned belong to different vangodds and are not related to each other; to avoid confusion they were given Portuguese nicknames.

Over the years, we have become familiar with other nicknames as well. These nicknames were not only colourful but also reflected Saligao’s charming sense of humour. I will not classify them vangodd-wise nor ward-wise. They are listed here at random; each has a bit of history behind them and they need to be studied seriously and scientifically. They are as follows: Master Lawrence; Khôt (Couth); Boló ganvkar; Kuddvichi-bonch (from Kuddôv); Moskôn; Saiba Felip; Hundred Felip; Firngi Lusu; Moiddekar (Moira ganvkar settled in Saligao); Fogó; Patris; Kaulegêr; Lozkar; Mennkar; Pocian; Niklugêr; Rosalinagêr; Kursin; Pêrkar; Pirnikar; Loddôi; Amerikan; Alekar; Mari Vitorigêr; Sourak; Paddkulo; Bibi; Pikó; Delegad; Pedreagêr; Sortikarn Mary; Betteaguer; Kampin; Chonnekarager; Costagêr; Vhoddlegêr; Dakttleguer; Karu titivgêr; Paixinigêr; Mixinkaragêr; Salugêr; Padrikapelanvgêr; Aulumanagêr; Bengalkaragêr; Raza Coutinho; Bendugêr; Ganekaragêr; Goddkaragêr; Chimteagêr; Bekêrigêr; Munkuteagêr; Bautteagêr; Boddveagêr; Deucharagêr; Saibin Mauxegêr; Budugêr; Sonilagêr; Markiger; Souzilagêr; Dobddeaer; Riponager; Ladkó; Bendó; Pompró; Kolo (different from Kolé or Uxellantle Kole – the general nickname for Saligaokars); Sonxiniger; Nagddeagêr; Arxekarmigêr; Porkigêr (from Portuguese Porque); Kharekar; Raza; Kompreagêr; Bokddeagêr; Mankó; Goddgoddó; Jelisagêr; Noniger; Pokó; Sonsó; Papió; Ring-ting; Kornel; Sacro; Tony-Brazileiro; Patris; Aslekar; Joshi; Xennekarn; Bendró; Natalagêr; Bodá; Bukaneagêr; Bit’teagêr; Bolumanxegêr; Mirandigêr; Girkar; Motteagêr; Leanvgêr; Cobeaguer; Moddkeagêr; Vagmaró; Nousó; Sonsó; Bokddi; Chepekarn; Distikarn; Ranó; Ghirghiró; Bebó; Kuló; Kochrekar; Dukormaró; Dandeagêr; Agró; Sacador; Mary-Agbôtt; Salumani; Bainkan’nigêr; Buyanvgêr; Bot-modi; Kan-katró; Dukôr; Fulkarn; Kanló; Pinglló; Kalló-kul’ló; Dovó-kul’ló; Maddkar; Menxeangêr; Ladru; Pat’tivgêr; Munkuto; and, Mistirimgêr. (Please do send me any that I might have missed out, so as to make this list complete).

Such is the power of a nickname that any Saligaokar on any continent will find his roots and contacts and acquaintances by the mere mention of the nickname that has stuck on through the generations. Today, we swear when we are angry; our forefathers had finesse – they gave nicknames instead!

Footnote:

The author is grateful to José Remédios (Tabravaddo, Saligao/Santa Cruz, Mumbai);  Salvador Mascarenhas (Mollebhatt); Albert D’Souza (Sonarbhatt/Mapusa); Adolph Figueiredo (Donvaddo/UK); Alfred D’Cruz (Cruzvaddo/Bandra); and, Mel D’Souza (Arrarim/Canada), for their inputs.