by Fr. Nascimento Mascarenhas

One sometimes wonders how Christian missionaries managed to converse with the foreigners they encountered in different parts of the world and convert them, as, almost invariably, the local language was totally different from the languages that the missionaries might have been familiar with. This of course applied . . . → Read More: The Study Of Konkani]]>

by Fr. Nascimento Mascarenhas

One sometimes wonders how Christian missionaries managed to converse with the foreigners they encountered in different parts of the world and convert them, as, almost invariably, the local language was totally different from the languages that the missionaries might have been familiar with. This of course applied to the Portuguese missionaries in Goa as well.

In his Brief of 23 March 1567, Pope Pius V declared that the Religious could exercise the functions of Parish Priests under condition that they were conversant with the language of the country. The Brief was directed to the King of Portugal. Further at the Fourth Provincial Synod of Goa, convened in 1592, the Fathers legislated that no priest could be appointed pastor of a church unless he knew the local language. Finally, the King of Portugal seems to have written in the same vein, for it is to the King that Frei Jeronymo do Espirito Santo, the Custos and Commissary General of the Franciscans in India, referred when in 1595 he enjoined the friars to study the local languages:

“Since His Majesty has ordained, the Very Rev. Custos and Com. Gen. orders all those who have the care of the country where they are residing, concerning which he will enquire on visitation and in accordance with the degree of guilt, punish.”

Due to this Order the Franciscans attained proficiency in the Konkani language so as to be at ease while communicating with the locals. Among those Franciscan friars who was prominent in Konkani was Frei João de S Matias (Nagoa Rector between 1602 and 1605). The outstanding work of this illustrious Konkani scholar was the translation of Cardinal Belarmino’s Symbolum Fidei (Profession of Faith).

In the province of Bardez there were also experts on Konkani such as Frei Gaspar de São Miguel. He was Parish Priest of Mapuça in 1648. Frei Gaspar wrote a Konkani Grammar book as well as a Konkani-Portuguese Dictionary. Another expert was Frei Manuel do Lado. He was the Franciscan Provincial from 1662 to 1665 and later Parish Priest of Penha de França Church from 1666. Frei Manuel composed a Konkani Catechism book, which was widely used in Bardez. There was an outstanding scholar called Frei Domingo de S Bernadino, Rector of Revora and Commissary of the Holy Office. He wrote an explanation of the Credo (“I Believe”). Then there was Frei Mestre Jubilado Manoel Batista (1653), Parish Priest of Revora, who reviewed the third print of Purana of Father Thomas Stephens, SJ.

The Franciscans started the study of Konkani very early upon their coming to Goa, heightened its course after the private decrees of their Province and of the IV Provincial Council of Goa, led it to the apex of perfection into the middle of the seventeenth century. However, the interest in and study of Konkani plummeted in the second half of the seventeenth century. Indeed, one of the reasons the Franciscans were evicted from the parishes of Bardez in 1776 and replaced by the Diocesan Parish Priests was their ignorance and negligence of the Konkani language.

by Fr. Nascimento Mascarenhas

Before the Golden Jubilee of Mae de Deus Church in Saligao on 26 November 1923, a well-organised Triduum was held in the church, with religious services both in the morning and evening. After its conclusion, the parishioners of Saligao gathered at the chapel of St. . . . → Read More: The Golden Jubilee of Saligao Church (1923) – II]]>

by Fr. Nascimento Mascarenhas

Before the Golden Jubilee of Mae de Deus Church in Saligao on 26 November 1923, a well-organised Triduum was held in the church, with religious services both in the morning and evening. After its conclusion, the parishioners of Saligao gathered at the chapel of St. Anthony in Sonarbhatt. The historical statue of Mae de Deus had been kept there overnight on 25th November 1873 before being taken to the church. From then on, this date was celebrated with recitation of the Rosary, a sung litany and a hymn of Our Lady of Mae de Deus every year. Although this prayer service did not form part of the programme of the festivities for the Golden Jubilee, it was a spontaneous gathering promoted by the people of Sonarbhatt, and other parishioners too joined them in celebration.

Around 11.45 pm, some people gathered around their respective chapels while others armed themselves with musical instruments and stayed ready in their balconies and courtyards, awaiting the ringing of the bells of the church accompanied by 21 salvos of the khon’nes. All the chapel bells were also rung and people sang praises to the Mother of God in their homes. This was something quite unusual, and it marked the beginning of the festival of the 50^th Anniversary of the founding of Saligao’s Mae de Deus Church.

After just a few hours, the Angelus bells rang again at 5:00 am along with the khon’nes and firecrackers and the Alvorada played by Banda Central from Margao. Wafting along the morning breeze, the sounds of the brass band could be heard in every nook and corner of the village and the villagers awoke. The brass band paraded from the church, playing a series of popular tunes, going past the Aula (primary school), D. Pedro Road, the old-age home, the old tinto and then back via the same path to the church, with the villagers cheering and celebrating all along.

Dressed in their Sunday best, the villagers attended the morning Eucharistic celebration in the church at 9:00 am. With Our Lady’s image kept in the transept of the church and all her dear children around her giving thanks to Almighty God, the numerous clergy gathered at the sacristy took part in the High Mass specially approved by his Excellency the Patriarch of the Maternity of Our Lady. The Mass was celebrated by Rev. Cirilo Saldanha from Arrarim, with    Rev. Duarte Fernandes from Donvaddo and Nicolau José Cordeiro from Mollembhatt serving as acolytes. The orchestra played the mass of Santa Cicilia with a magnificent choir of singers.

All the altars were tastefully decorated with natural and artificial flowers of all colours and hues under the meticulous eye of the artist Rev. Cirilo Saldanha. The space where the pavilion of Our Lady stood was decorated with green plants and vases with flowers of various colours. After the gospel, the Rev. Parish Priest Bacharel Sebastião José Lopes Lobo ascended the pulpit, and with intense emotion uttered the first words “Te-Deum Laudamus” (We praise you, O Lord). Then the preacher spoke about what must have been going on in the minds and hearts of his parishioners and with words of praise and thanksgiving to God spoke about the Mother of God being a teacher and mother for 50 years to her sons and daughters of Saligao. It was a stirring sermon. The rest of the ceremony went on well, at the end of which the blessing of the Blessed Sacrament was given and the ceremony ended with the singing of Salve Regina (Hail Holy Queen). The mass ended at 10 am and the devotional music played by the band filled the hearts of the parishioners with pride and joy as they left the church.

by Fr. Nascimento Mascarenhas

A couple of weeks ago we celebrated the 137th anniversary of the Mae de Deus Church in Saligao. Elaborate as the celebrations no doubt were, it is unlikely that they came even close to the pomp and grandeur of the 50th anniversary celebrations way back in 1923 [the Church . . . → Read More: The Golden Jubilee Of Saligao Church (1923) – I]]>

by Fr. Nascimento Mascarenhas

A couple of weeks ago we celebrated the 137^th anniversary of the Mae de Deus Church in Saligao. Elaborate as the celebrations no doubt were, it is unlikely that they came even close to the pomp and grandeur of the 50^th anniversary celebrations way back in 1923 [the Church was founded on 26th November 1873].

In the annals of the Saligao Church, the 50^th anniversary celebrations of its foundation, held on 26^th November 1923, was an event that made big news in various journals of Goa. Its remote preparation began with the meeting of the parishioners held on 29th October 1922 under the chairmanship of the then parish priest of Saligao, Rev Bacharel Sebastião José Lopes Lobo from Moira, wherein a tentative programme of festivities was placed before the assembly and time was given to them to come out with new ideas to be included in the programme as well as celebrate the events both religious and social in the best manner that would have a lasting impression on the minds of the people of the village.

It was also decided that two books would be released: One in 1923 itself, titled Igreja de Saligao authored by the vicar Rev. Fr. Lopes Lobo; and, the second, titled As festas do Cincoentenário da Inauguração da Igreja de Saligao to be written by a Saligaokar, identified as Fr. José Francisco dos Remédios from Tabravaddo, and distributed a year later on 26^th November 1924. During the year-long preparation, the particulars of the various items planned were chalked out in minute detail.

The proximate preparation of the festivities of the 50th anniversary began from the month of September 1923. From then, every evening the boys of the village assembled in the compound of the church under the command of the parish priest. They lined up and marched around the entire compound to the march tunes played on the violin by Fr. Adrião de Sousa. Soon bugles and drums were added to the band in the early days of the month of October.

As the parish priest was busy with many activities, he handed over charge of the boys to Manuel António de Mendonça from Cotula, a teacher at Colégio Mater Dei, for further marching practice. Manuel Mendonça added a large number of boys from the school and trained them all to perfection for the celebrations. Besides marching, the boys were given myriad other responsibilities for the celebration. There would also be boy scouts from the school who would maintain order during the celebrations, while schoolgirls belonging to the Red Cross would provide first aid to those who took ill during the festivities in and around the church.

A map of Saligao to be designed by João Salustiano de Souza, a young artist from Saligao at the time employed in Calcutta, would appear in the Saligao books and in O Heraldo, a Goan daily newspaper, which would also bring out a special edition commemorating the 50^th year, a few days before the feast on 26^th November 1923.

The hymn O Brihante e a Estrela had already been set to music by Joaquim António Mascarenhas from Arrarim. The words of the hymn were composed by the famous poet from Margao, the late Barreto Miranda.

Meanwhile, there would also be a sports meet open to all, and a play staged by the girls of the village. The Director of the Colégio de Santa Maria, Etelvina de Melo, along with her associates would put up the concert with an all-female cast on 27^th November, using the stage specially constructed in the church courtyard. Prior to the big day, there would be three days of spiritual preparations both in the morning and evening.

The preparations and practices for the music concerts were entrusted to various musicians. Dr. Rodolfo de Melo would be the Director and Conductor of the classical concert. Around 50 musicians from Saligao would gather at his residence at Demelovaddo together with the old and young singers from different wards for daily practices of various items. Young girls would be trained in their respective wards by the notable musicians from the village, such as Francisco Xavier Machado from Grande Morod, Joaquim António Mascasrenhas and Wolfgango da Cruz from Arrarim, Santana Gabriel Vaz from Mudd’davaddi, etc. Meanwhile The glory and love and O brilhante e a estrela, would be learned and sung by everyone in the wards. By the beginning of November the villagers had memorized the lyrics and music, and sang wherever they went. There was music all around the place!

As the day of the festival approached, the efforts were redoubled. Buntings of varied colours were readied, and would be hung from the towers of the church and fastened at the other end to the fence in the compound. More than a thousand lanterns for marche aux flambeaux, as well as to be hung on the façade of the church on the night of the 26^th November were readied. Banners with different messages to be displayed over the various gates of the compound, vases and flower pots, bil’lo-madd portals, etc, were planned in advance to the minutest of detail.

Everyone worked together as a team. Everything would have the aura of a festival befitting the commemoration of the Golden Jubilee of the foundation of the Mae de Deus Church of Saligao. The singers and musicians, the celebrants and the preachers, the sacristans and the sextons, and many others working behind the scenes, were all busy in preparation for the imminent great day.

Most of the activities would be taken care of by the sons and daughters of Saligao. The only exception was “Banda Central”, a band from Margao, which would provide music for the vespers, alvorada, procession and sports activities. The band would also perform on the arrival of the Archbishop Patriarch from Calangute (who was to encamp there with his Rev. Secretary) to take part in the evening service on 26^th November 1923. The description of this day needs to be highlighted in another article.

A month before the feast, the historical image of Mae de Deus, made from wood, was brought down from the side altar where it had been placed in 1873. It was noticed that it was made of cedar wood and that it required some refurbishment. Hence the image was shifted to a room in the residence and the restoration work commenced. The left foot of the image was mutilated due to a number of nails that had been inserted therein. A new one was made of teak wood to replace the older cedar wood one. The right foot was also severed, separated and replaced by another made of teak wood, maintain the symmetry. The legs were to be painted anew and other parts of the historic image to be retouched. Everything was worked upon and completed in record time. The image looked perfect now. Much later, in 1972,  C Hubert de Sousa from Nigvaddo (Arrarim), who had a chance of seeing this image from close quarters, wrote in glowing terms about the statue of our Lady of Mãe de Deus, the Patroness of Saligao Church. Once the restoration was complete, the image was kept in the hall, and on the first triduum day it was kept on a podium in the transept of the church.

[To be continued]

While tourists visiting Goa are familiar only with the beaches and famous places of worship, local Goans will tell you that many villages of Goa are renowned for a particular produce or commodity.

As we sat one May evening on the parapet of the Saligao church compound, a few of us . . . → Read More: What are Goa’s villages famous for?]]> by Fr. Nascimento Mascarenhas

While tourists visiting Goa are familiar only with the beaches and famous places of worship, local Goans will tell you that many villages of Goa are renowned for a particular produce or commodity.

As we sat one May evening on the parapet of the Saligao church compound, a few of us began to enumerate the Goan villages of our region (Bardez) and what they produced or what they were famous for. Albino D’Souza from Saligao’s Nigvaddo ward said that Moira was famous for bananas. Parra was famous in Goa for watermelons, asserted Justino Fernandes from Grande Morodd. From Cotula was Dominic Andrade, who showed his appreciation for curry and stated that Aldona was noteworthy for its chilies.

Moira bananas are famous in Goa

Salvador Mascarenhas from Mudd’davaddi remarked that Goan village Sangolda was known for its variety of beans. Pomburpa was famous for its fountain, recalled Luis Domingo Dias from Cotula. Duarte Fernandes from Donvaddo showed his inclination towards Mapuça, well known throughout Goa for its weekly Friday market. Adolph Mendonça from Cotula simply said that Nerul was known for its groundnuts and sweet potatoes. Alfred Fonseca, settled in Arrarim, striking his chest proudly declared that his village Assagao was famous for its flowers. Paulito Fernandes from Mudd’davaddi, with a smile on his face, quipped that Calangute is noted for its beach. Feliciano D’Souza from Arrarim, showing his love for Goan village Candolim, remarked that it is famous in Goa for its salted fish. Bernardo da Cunha from Mollembhat spoke about Calvim and said it was known for its crabs. In one voice we ended the list of village names with “Saligao amcho ganv,” renowned in days gone by for sugarcane and belios (a type of candy made from sugarcane juice).

But one among us had remained quiet so far. He was our choir master Eustaquino D’Souza from Pequeno Morodd, who now added that Pilerne and Goan village Arpora were famous in Goa for salt and that without salt our staple food of rice and curry would be tasteless. As we carried on our discussions enthusiastically, a stately gentleman whom none of us knew approached us. He said that he was a ganvkar of Saligao belonging to the 9^th vangodd and that he had come to Saligao to register his name at the Saligao Comunidade Ghor to collect zonn (dividend) and pay his respects to the patroness of the Saligao church, Mãe de Deus. We welcomed him among us as one of our elder ganv-bhav (fellow villager).

Seeing that we were interested  in the affairs of the Bardez villages, Professor Eduardo de Sousa – for that was his name – said that he would relate to us a couple of stories. We sat in silence, eager to listen to what he had to say.

One of the first Hindus, the learned professor said, that converted to Christianity in the sixteenth century, was from our neighbouring village of Pilerne. His Hindu name was Mangapa Sinai or Bhau Sinai. He was a Narcornim de Camara Geral de Bardez (Notary of the Municipality of Bardez). He came to Pilerne from Cortalim. He had come to Goa along with his brother and uncle Balxa or Balkrishna Sinai from northern India. Mangapa was baptised and given the name of Pero Ribeiro by the Franciscan Observants (OFM) who were made in charge of the Christianisation of the people of the Province of Bardez. They began their evangelization from 1555 beginning from Verém. Pero Ribeiro offered his stables for the horses of Adil Khan to stay in Pilerne. He was also given the property Pattambhatt or Pasambhatt. A rivulet at Pilerne is called ‘Rio dos Ribeiros’ which irrigates the fields of Pilerne. One of the Ribeiro descendants went from Pilerne to Nagoa de Bardez and later settled himself in Saligao at Vhoddlem Morodd. His descendant is the late José Ribeiro, whose sons are Tom and Savio Ribeiro. The uncle Balkrishna Sinai was baptised and given the surname Cunha and a property in Arpora.  He is the ascendant of José Gerson da Cunha, the famous author of The Konkani Language and Literature published in Bombay in 1881. We accepted the Professor’s story without any questions or interruptions.

Saligaokars are proud to be referred as kole (foxes), Prof Sousa went on to say. He narrated another story to showcase the shrewdness of the Saligaokar. Once upon a time there was a Saligaokar who owned a leather shop, selling all kinds of items made from leather, including   shoes. When he went abroad he came across a wholesaler of shoes, with a wide range of shoes going very cheap. He bought dozens of them. To avoid customs duty he mailed them in two separate consignments, one containing shoes for the right-leg only, and the other for the left. When the parcels reached Panjim, they were not claimed. After some time they were auctioned. None of the shoe merchants present bargained, because they thought they were useless. The shrewd Saligaokar bought the parcels for a song, through one of his friends, deceiving the customs officers by his cleverness. Whether this story is true or not is of course anyone’s guess!

Though we wanted to hear more stories related to our village, Professor Eduardo had to leave, and we too departed from the scene. Memories linger on in our minds of those old days in our beloved and “porzolit [shining] Saligao”. One can only hope that the present and future generations preserve the sheen of the Goan village of the past.

As people from all over the world, with roots in Goa’s northern village of Saligao, today celebrate the 137th anniversary of the inauguration of the Mae de Deus Church in Saligao, it’s interesting to look back and establish how much money was set aside for the construction of our beloved Saligao . . . → Read More: What did it cost to build the Saligao Church?]]> by Fr. Nascimento Mascarenhas

As people from all over the world, with roots in Goa’s northern village of Saligao, today celebrate the 137^th anniversary of the inauguration of the Mae de Deus Church in Saligao, it’s interesting to look back and establish how much money was set aside for the construction of our beloved Saligao church all those years ago.

We begin with the set-up of things prior to the laying of the foundation stone of the Saligao church. The year is 1866.

The Inspector of Public Works Department, Major Engineer Martins was asked to draw up a plan for a Gothic Church in Goa, which he did. He presented a budget of the construction of the Saligao Church amounting to 49,869 xerafins and 8 reis in silver. The Comunidade of Saligao is to pay all expenses of the building.

Then Major Martins, through Colonel Inspector Candido Jose Mourao Garcez Palha, sent a letter from Nova Goa, dated 10th April 1866, to the Governor General, Jose Ferreira Pestanha, informing him about the building of a new Church at Saligao in Bardez, Goa, and its plan and budget, as well as the days of auction.

The Comunidade of Saligao also sent its minutes to the Governor General, dated 6th May 1866, regarding the auction of the works of the Saligao church submitted according to the plans and budget proposed by Major Engineer Martins. These were approved by the Governor General through an Order of 20th June 1866.

Public tenders were invited and the concerned parties were asked to appear on the first, eight and fifteenth of July 1866 in the House of Comunidade, where the plan, budget and terms of auction by the Notary of the Comunidade, Sebastiao Salvador Coelho, through public announcement dated 28th June 1866, were displayed.

An additional budget of 1606 xerafins, 4 tangas and 26 reis was presented by the Chief Engineer Martins who was present in the Comunidade of Saligao on 16th July 1866. The Procurator of the Comunidade, Francisco Salvador Pinto, made a petition to the Governor General, dated 17th July 1866, to approve the budget and project. The Governor General gave his approval by an Order of 26th July 1866.

In a public meeting of the Comunidade of Saligao held later that same year, it was decided to have the laying of the foundation stone of the new Saligao church in Goa on 7th February 1867.

Below is a free translation by me of the original budget documents that were in Portuguese. Since I have limited knowledge of architectural designs and terminology, my descriptions might not be accurate. Nevertheless, converting the old system into present-day units and measures, we can conclude that the Saligao Church is 45.70 metres in length, 10.97 metres in breadth, and, from base to the tip of the Cross on the spire, 45.70 metres in height.

Here are details of the documents pertaining to the budget of the construction of Saligao Church of Mae de Deus:

YEAR 1866. More or less the Budget of the expenses of the construction of the Church in the Village of Saligao of the Council of Bardez in the place close to Temba known as MADDAVADDO belonging to the Comunidade de Bardez, is as follows:

Article  A.

In what respects to the works of masonry of the church, the sanctuary and the belfry.

The church will be 100 maos [1 mao = 18 inches] in length and 24 maos in breadth; each wall of the church and that of the sanctuary (Capela-mor) of the northern side will be 40 maos in height, built on a foundation of 8 maos in depth and 7 maos thickness, except the two walls opposite on the southern side. These will be 4 maos in thickness and reinforced by eight buttresses of the dimensions indicated in the plan. The sanctuary will have a vault of full turn.

The belfry will be built bound to the front of the Saligao church. This front which will serve as one of its four surfaces will be 100 maos in height from the base and 13 maos of foundation in depth. The exterior breadth with its pillars will correspond to the total breadth of the church. The principal front of the church and its inferior part with its porch will serve as an entrance to the church.

Regarding the works of the masonry of the sacristy, its corridor and choir arcade of the Saligao church:

The sacristy and the corridor joined to the internal part of the sanctuary of the church will be of 50 maos length and 24 maos breadth and its lateral walls will be 16 maos in depth and 4 maos medium thickness. The three respective dividing walls will have the height proportionate to the breadth of the said accommodations.

The arch of the choir, which should not be more than 20 maos in height from its base, will be supported on four pillars of 4 maos thickness and will have a staircase beginning from the corridor, of 6 maos breadth.

Regarding the roofing of the church, the sanctuary, sacristy and corridor:

The roofing of the Saligao church will have the Gothic system and sustained on six big beams with all supports and covered with tiles. The sanctuary, sacristy and corridor will have the system in use and will be covered also with tiles.

Budget of the Works of Masonry

The foundations and the walls of the Saligao church, sanctuary, arcade of the choir and belfry require 170 braces of masonry of 300 cubic maos each brace. For its construction, the following material will be used: 12,750 big stones, each one 3 BD maos of length, 10 thumbs of breadth and 7 maos of thickness. At the rate of 30 xerafins a brace; 5,100 xerafins.

34 mounds of lime at the rate of 25 xerafins a mound; 850 xerafins.

5,000 baskets of mud (of stones) at the rate of 10 xerafins a hundred baskets; 500 xerafins.

1,500 baskets of sweet sand at the rate of 3 xerafins a hundred baskets; 45 xerafins.

15 maos of coconut jaggery at the rate of 6 xerafins; 90 xerafins.

For works of masons and helpers to dig the foundations, its construction and the walls regulating 10 xerafins a brace, approximately 1,700 xerafins.

The walls in general of the church, sanctuary, arcade of the choir and the belfry, which should be constructed with all its mouldings cimalhas, columns, arcarde, tribunes, vaults and cupolas will produce approximately 425 braces of masonry work of 300 cubic maos each brace. For its construction the following material will be used:

9,000 big stones of dimension and price indicated above; 3,600 xerafins.

10,000 stones of 3 BD maos of length, 10 thumbs of breadth and 7 maos of thickness at the rate of 33 xerafins a hundred; 3,300 xerafins.

12,000 stones of 2 BD maos of length, 9 thumbs of breadth and 7 maos of thickness at the rate of 30 xerafins a hundred; 3,600 xerafins.

5,500 stones of the said length, 14 thumbs of breadth and 6 maos of thickness at the rate of 35 xerafins a hundred; 1,925 xerafins;

400 stones of 3 BD maos square and 7 thumbs thickness at the rate of 100 xerafins a hundred; 400 xerafins.

800 baskets of mud stones idem 800 xerafins.

70 maos of coconut jaggery, idem 420 xerafins.

35 maos of cato, idem 525 xerafins.

For the works of masons and helpers for the perfect execution of all the referred work inclusive of red and white cafelo, calculated at the rate of 20 xerafins each brace; 8,500 xerafins.

The same for the works of carpenters for the construction of all unadorned, entering into account the wood and all necessary material; 500 xerafins.

The walls of the sacristy an the corridor with its foundations and the walls of cement mixed (entulho) in total will produce 60 braces of masonry work. For the execution of its construction the use of the following material will be necessary; 6,700 stones of 2 BD maos of length, 9 thumbs of breadth and 7 thumbs of thickness at the rate of 30 xerafins a hundred; 2,010 xerafins.

15 moios of chunnam at the rate of 25 xerafins a moi; 375 xerafins.

1,200 baskets of mud stones at the rate of 10 xerafins a hundred; 120 xerafins.

300 baskets of sweet sand at the rate of 3 xerafins per hundred; 9  xerafins.

4 maos of coconut jaggery at the rate of 6 xerafins a mao; 24 xerafins.

2 maos catho at the rate of 15 xerafins a mao; 30 xerafins.

Of the works of masons and helpers at the rate of 12 xerafins a brace; 720 xerafins.

The staircase of the choir and the steps, for internal doors of the corridor of the church can produce 7 braces of work of masonry which sum up to 35 xerafins each brace; 245 xerafins.

In what respects to the budget of the timber (roofing):

For the roofing of the sanctuary which should be of two layers and covered with false-tiles will have the following materials:

60 maos girders of timber of mareta of 4 and 6 thumbs of thickness at the rate of 2 xerafins a mao; 120 xerafins.

62 beams of timber each one of 8 maos of length and of 3 or 4 thumbs of thickness at the rate of 1 xerafin a mao; 496 xerafins.

31 beams of timber each one of 5 maos of length and one of said thickness at the rate of of 3 tangas a mao; 93 xerafins.

100 maos of thin timber planks fillings and over it wooden planks of 5 thumbs of breadth at the rate of 15 xerafins a hundred; 15 xerafins.

3,000 small beams kami at the rate of 8 xerafins a hundred; 240 xerafins.

12,000 false tiles of big dimension at the rate of 10 xerafins a thousand; 120 xerafins.

1 BD moios of chunam for the peaks, water channels and moulding (patnam) at the rate of 25 xerafins a moi; 37 xerafins, 2 tangas and 30 reis.

100 baskets of sweet sand at the rate of 3 xerafins a hundred; 3 xerafins.

For carpentry work 100 xerafins.

The same for persons (oleiros) that place the tiles, mouldings (patnam), etc, 60 xerafins.

For the roofing of the church by Gothic system which has to be fixed on master beams and covered with false tiles, the following amount will be spent:

12 tin boxes of seasoned teak, each piece of 14 maos of length and 6 to 8 thumbs of thickness, 6 master beams at the rate of 42 xerafins each; 504 xerafins.

350 tin boxes of equal timber and thickness for plumes, arcs and other inclinations that should reinforce the beams at the rate of 2 BD xerafins a mao; 900 xerafins.

36 curves of the same timber each one of 5 maos of length which after chiseling remains 6 and 8 thumbs of thickness at the rate of 2 xerafins a mao; 360 xerafins.

5 small beams of 11 maos of length each and 5 and 7 thumbs of thickness for the peak at the rate of 22 xerafins each; 110 xerafins, 2 tangas and 30 reis.

120 maos traverse of 5 and 7 thumbs of thickness at the rate of 2 BD xerafins a mao; 300 xerafins.

40 water channels (aguaneiras) each one of 11 maos of length and 4 and 6 thumbs thickness for the 8 orders of frames (fieira) or moldos madres at the rate of 2 xerafins a mao; 880 xerafins.

68 teak (mareta) for 34 scissor-shaped (tesoura), each one of 15 maos of length and 3 BD and 5 thumbs of thickness at the rate of 1 BD xerafin a mao; 1,530 xerafins.

34 teak beams for oliveis idem 408 xerafins.

3,800 maos of teak for the laths (ripa) of 3 thumbs of length and one of thickness, 25 xerafins a hundred; 950 xerafins.

2,700 maos of champo of 10 thumbs of length at the rate of 30 xerafins a hundred; 810 xerafins.

24 bolts of iron (cavilha de ferro) to bolt the master beams at the rate of  3 xerafins each; 72 xerafins.

14 maos of big nails of teak (pregos grandes aguaeiros) at the rate of 6 BD xerafins a mao; 91 xerafins.

10 maos of nails with head (pregos da cabeca) for the laths at the rate of 10 xerafins a mao; 100 xerafins.

5,000 big iron nails at the rate of 4 xerafins a thousand; 20 xerafins.

3,000 big false tiles at the rate of 10 xerafins a thousand; 30 xerafins.

12 black stones each one of 4 maos in length to be placed under the big cachorros in which the bases of the master teak should remain firm at the rate of 6 xerafins each stone; 72 xerafins.

6 mounds of chunnam (mois de cal) for the top and water-channels, to equip and fix the tiles with mortar by a system of pipes, at the rate of 25 xerafins a moi; 150 xerafins.

400 baskets of mud of stones at the rate of 3 xerafins a hundred; 12 xerafins.

4 maos of coconut jaggery at the rate of 6 xerafins a mao; 24 xerafins.

For the work of carpentry, for the perfect execution of all this construction; 1,500 xerafins. The same for blacksmiths in the form mentioned; 300 xerafins.

To construct the wooden frames of the sacristy and corridor with tiles of one water-channel and false tiles will consist of the following materials:

164 maos of traverses (frechas) of 4 and 6 thumbs of thickness according to the price indicated above; 328 xerafins.

One architrave (tirante) of 7 to 9 thumbs thickness of 16 maos of length at the rate of 4  xerafins a  mao; 64 xerafins.

Two teak beams each of them 14 maos in length and 3 BD and 5 thumbs thickness for the sticks of the frames (para paus de fieira) at the rate of 1 BD xerafin a mao; 42 xerafins.

31 of the same, each one of 15  maos of length and 3 BD and 4 thumbs of thickness at the rate of 6 tangas a mao; 620 xerafins.

18 maos of cross-bars (travetas) of 6 and 7 thumbs of thickness for the 12 cachorros at the rate of 1 BD xerafins a mao; 27 xerafins.

3,000 large laths (covado de ripas largas) at the rate of 80 xerafins a thousand; 240 xerafins.

19,000 false-tiles of big dimension at the rate of 10 xerafins, 2 tangas and 30 reis.

100 baskets of sweet sand at the rate of 3 xerafins a hundred; 3 xerafins.

For the carpentry work 100 xerafins. For the same work by blacksmiths (oleiros) 50 serafins.

For the construction of the floor of the choir of the church (soalho do cor o da Igreja) and its staircase which should be of turned balustrades (balustres torneadas). This will require the following material:

1109 traverses each of 2 maos of length and 6 to 8 thumbs of thickness at the rate of 36 xerafins each; 432 xerafins. 450 maos of planks of 9 thumbs of length; 4 tangas and 13 xerafins.

For the railings of the choir with timber and pattern; 175 xerafins.

For the construction of 9 doors of framework (caixilho) of different size and thickness, being four of these with big moulds and panels (mouldur as e almofadas em relevo), all of good and solid teakwood with iron fittings (ferragem) could cost with the pattern (feitio) and fixing in their proper places 785 xerafins.

TOTAL AMOUNT: The total amount of the budget for the Saligao church is 52,802 xerafins, 2 tangas and 30 reis, two parts in silver and the third in copper, which all reduced to silver coinage is equal to 49,869 xerafins and 8 reis in silver. This amount approximately corresponds to the funds allocated by the mentioned Comunidade.

The Mae de Deus Church in Saligao is surrounded by a sizeable courtyard, aptly setting back the impressive façade of the building from the busy CHOGM Road, enabling tourists visiting Goa as well as locals to adequately soak in the Neo-Gothic architectural beauty of the church building as they pass by.

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.

Nestling in a coconut grove and overlooking paddy fields is the Saligao Institute, which is housed in its own building at Arrarim in Saligao. It was inaugurated in 1929. It provides its growing number of members with social, literary and cultural activities. Indoor games are popular. The cemented badminton court adjoining . . . → Read More: History of the Saligao Institute]]> by Fr Nascimento Mascarenhas

Nestling in a coconut grove and overlooking paddy fields is the Saligao Institute, which is housed in its own building at Arrarim in Saligao. It was inaugurated in 1929. It provides its growing number of members with social, literary and cultural activities. Indoor games are popular. The cemented badminton court adjoining the institute’s building also serves as a popular open-air dance floor. In recent years many valuable books on literature, economics, current affairs, biography, fiction and even child welfare, have been added to its well-stocked bookshelves, thanks to Alfred D’Cruz from Cruz-vaddo / Bandra.

During my seminary days, with the help of some young villagers, we had staged some musical items at the institute. Some time ago, a participant in that session held in the late sixties reminded me about the Italian song “Funiculi Funicula” and various other Goan folk songs and dances that we had staged, together with a talk on the involvement of Saligaokars in various fields in India and abroad.

The Saligao Institute is a standing monument to the three founders and builders of the Club: Vitorino Saldanha, Antonio Jose Cordeiro and Dr. Rodolfo de Melo, all from Arrarim, and whose portraits adorn the walls of the institute; additionally, their names are inscribed on the tablet on the façade of the institute building. It is an important landmark in the history of Saligao.

Saligao Institute [Pic by Frederick Noronha]

Christine, daughter of Alfred and Aurora D’Souza of Nigvaddo and Malabar Hill in Mumbai, throws light on a personality who spearheaded the initiative for a Clubhouse in Saligao. This is what she says:

“The Saligao Institute, which is today the hub of happy social life, providing opportunities for social, cultural, intellectual and recreational activities, has an interesting history. It was founded by three persons, namely Antonio Jose Souza-Cordeiro, Vitorino Saldanha and Dr. Rodolfo de Melo. But the principal founder was Souza-Cordeiro.

“Antonio Jose, as he was popularly called, was born in 1880, the only child of Sebastian and Guilhermina de Souza. Having in his childhood lost his father, he was brought up by his maternal uncle, Sebastiao Mariano Cordeiro, who inculcated in the young lad respect for discipline and planned for him a sound English education with the intention of making him a doctor. So he came to Bombay and joined St. Xavier’s High School. He was only 15 then, a total stranger in the city. He found lodging and companionship in a chummery at Dhobi Talao. Antonio Jose often used to recall with a twinkle in his eye that the expenses for his board and lodging those days, a half decade before the beginning of the present century, were a mere six rupees per month! He had hardly settled down in the city when the bubonic plague broke out. But the disciplinarian elders back home in Saligao did not recall Antonio Jose home but suggested that he proceed to Bangalore. From there, the lad went to Mangalore by bullock-cart—travelling by night and resting by day. He joined St. Joseph’s High School in Mangalore. It is from there that he passed his matriculation examination. Meanwhile, fate set at naught his plans for a medical career. His uncle, who had a flourishing business in Muscat, died. Antonio Jose could not therefore pursue his studies but had to attend to the family business.

“It is however the Saligao Institute with which the name of Antonio Jose Souza-Cordeiro will be associated. At the time the Institute came into existence over 50 years ago [This sketch was written in 1986] there was hardly a village in Goa that had a club of its own. It was Antonio Jose’s vision that conceived the idea of building a club house in Saligao. But even this well-intentioned project had its critics. There were some who ridiculed his plan and others even opposed it, but Antonio Jose found among those in favour of the scheme one ardent and active supporter, Franklin de Souza (father of Baptist, Oslando and Atila de Souza of Arrarim). Being fully convinced of the utility of the scheme, Antonio Jose went ahead with his plans.

Vitorino Saldanha, at this juncture, came forward to share equally with Antonio Jose the cost of construction, a gesture which the latter gratefully accepted (and Dr. Rodolfo de Melo too gave his mite for its construction). There were contributions from other Saligaokars as well, to meet the cost of furniture and amenities. The Saligao Institute came into being.”

Antonio Jose is one of the stalwarts of his generation. He passed away in Saligao at the ripe old age of 88. I, Fr. Nascimento, was fortunate to have seen and met the three founders of the institute. It is the ardent desire of Saligaokars that the Saligao Institute, which is over 80 years old now, under the leadership of the dynamic committee and the members, plans activities to help ensure a better future for the current generation.

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.