User:Joyson Konkani/Mangalorean Catholics
((short description|Latin Rite Roman Catholic community in southwestern India)) ((Use dmy dates|date=March 2014)) ((EngvarB|date=March 2014))
Regions with significant populations | |
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Indo-Aryans |
Mangalorean Catholics (
Contemporary Mangalorean Catholics are descended mainly from
Although early assertions of a distinct Mangalorean Catholic identity date from the migration period, a developed Mangalorean Catholic cultural identity only emerged following the captivity. The culture of Mangalorean Catholics is a blend of Mangalorean and Goan cultures. After migration, they adopted some aspects of the local Mangalorean culture, but retained many of their Goan customs and traditions, and like their Goan ancestors, modern Mangalorean Catholic culture can be best described as an increasingly Anglicised Indo-Latin culture. The Mangalorean Catholic diaspora is mostly concentrated in the Arab states of the Persian Gulf and the English-speaking world.
Ethnic identity
The Roman Catholics from the
In 1526, Portuguese ships arrived in Mangalore, and the number of local converts to Christianity slowly increased. However, a sizeable Christian population did not exist there until the second half of the 16th century, when there was a large-scale immigration of Christians from Goa to South Canara. They were reluctant to learn the local languages of South Canara
Most migrants were people from the lower economic strata who had been left out of government and economic jobs; their lands had been confiscated due to heavy taxation under the Portuguese in Goa. As a consequence of the wealth and privileges which these Goan migrants enjoyed in Mangalore, they began feeling superior to their landless kindred in Goa. Their
History
Pre-migration era
All records of an early existence of Christians in South Canara were lost at the time of their deportation by Tipu Sultan in 1784. Hence, it is not known exactly when Christianity was introduced in South Canara, although it is possible that Syrian Christians settled in South Canara, just as they did in Kerala, a state south of Canara.[12] The Italian traveller Marco Polo recorded that there were considerable trading activities between the Red Sea and the Canara coast in the 13th century. It can be surmised that foreign Christian merchants were visiting the coastal towns of South Canara during that period for commerce; it is possible some Christian priests might have accompanied them for evangelistic work.[13]
In April 1321 the French
In 1498 the Portuguese explorer
The Portuguese Franciscans slowly started propagating Christianity in Mangalore.
Migration era
In 1510, a Portuguese fleet under
In 1542, the
The Christians who left Goa were for the most part skilled agriculturists who abandoned their irrigated fields in Goa to achieve freedom.
Under the provisional treaties between the Portuguese and the Bednore rulers, and the
At the recommendation of the
The Portuguese refused to recognise Bishop de Castro's appointment and vigorously opposed his activities. Archbishop Brandão's sudden death on 6 July 1678 further complicated matters, and the
The
In 1570, the
The attacks of the Maratha Empire on Goa during the mid-16th century precipitated the third major wave of migrations. In 1664
According to one estimate, emigrations from the
Subsequent to this steady rise in South Canara's Catholic population, the Portuguese took advantage of every opportunity to extend their control over the Mangalorean Catholics, who came to be identified with Portuguese interests.[53] The Portuguese sought to expand the power of the priests, as from the beginning of their empire, priests had accompanied Portuguese delegations on diplomatic missions and on occasion were the principal negotiatiors. Treaties they signed with the Keladi Nayakas progressively incorporated clauses which increased the authority of the priests over the local Catholic population, making them obedient to the priests in matters of Christian laws as well as granting priests the authority to punish violations.[53] The Portuguese promised to refrain from slaughtering cows and to halt forcible conversions in their factories.[53] The terms of these treaties were not always honoured by the Portuguese, with the result that whenever hostilities broke out between the Keladis and the Portuguese, the Catholic settlers were often harassed or arrested by the Nayakas.[54]
Post-migration era and captivity
In 1686,
From 1761 onwards, Hyder Ali, a distinguished soldier in the Mysore army, took de facto control of the throne of the Kingdom of Mysore through the Wodeyar dynasty. Hyder occupied Mangalore in 1763.[57] The Mangalorean Catholics numbered 80,000 in 1767.[58] In February 1768 the British captured Mangalore from Hyder.[57] Toward the end of 1768, Hyder and his son Tipu Sultan defeated the British and recaptured Mangalore fort. After the conquest, Hyder was informed that the Mangalorean Catholics had helped the British in their conquest of Mangalore. Hyder believed that this behaviour of the Christians amounted to treachery against the sovereign.[59]
The Christians were alleged to have helped General Mathews with a sum of Rs. 3,30,000/-.[60] Hyder summoned a Portuguese officer and several Christian priests from Mangalore to suggest the punishment for the Mangalorean Catholics for treachery. The Portuguese officer suggested the death penalty for those Catholics who helped the British, because it was a fitting punishment for people who betrayed the sovereign. But Hyder exhibited a diplomatic stance and imprisoned the Christians, rather than killing them.[61]
Later, he opened negotiations with the Portuguese. As a result of the agreement, the suspicion against the clergy and the Christians was removed.[62] During Hyder's regime, the Mangalorean Catholic community continued to flourish.[63] After Hyder's death in the Second Anglo-Mysore War on 7 December 1782, the British captured the fort again. Hyder was succeeded by his son Tipu Sultan.[64] Tipu laid several assaults on the Mangalore fort until January 1784, all of which resulted in failure. The fort was finally delivered to Tipu when the British capitulated on 30 January 1784.[65]
Tipu received highly exaggerated reports about the role of the Mangalorean Catholics and their help to the British in the Second Anglo-Mysore War.[66] To minimise the British threat to his kingdom and in the Sultan-ul-Tawarikh, due to "the rage of Islam that began to boil in his breast",[67] Tipu banished the Mangalorean Catholic community from their lands, and imprisoned them at Seringapatam, the capital of his empire.[68] The captivity of Mangalorean Catholics at Seringapatam, which began on 24 February 1784 and ended on 4 May 1799, remains the most disconsolate memory in their history.[69]
Soon after the
According to the Barcoor Manuscript, written in
After arriving at Seringapatam, the Christian captives were made to forcibly embrace Islam, were tortured, or sentenced to death.[82] The young men who refused to embrace Islam were disfigured by cutting their noses, upper lips, and ears. They were seated on asses, paraded through the city, and thrown into the dungeons of Seringapatam.[83] Historian Praxy Fernandes, author of Storm over Seringapatam: The Incredible Story of Hyder Ali & Tippu Sultan, states that contrary to popular belief, 40,000 Christians were not kept manacled in the dungeons of Seringapatam.[84]
British and modern era
In the
Historian Alan Machado Prabhu mentions that only 11,000 survived the captivity as Christians.
Later, the British took over South Canara. In 1800, they took a census of the region. Of the 396,672 people living in South Canara,
In 1800, there were 2,545 Catholic households with a population of 10,877.
The opening of the Protestant German
Under the leadership of Joachim Pius Noronha, a Mangalorean Catholic priest, and John Joseph Saldanha, a Mangalorean Catholic judge, the Mangalorean Catholics sent a petition to the Holy See in 1840 to establish Mangalore as a separate Vicariate.[112] Conceding to their request, Pope Gregory XVI established Mangalore as a separate Vicariate on 17 February 1845 under the Verapoly Carmelites. The Mangalore Mission was transferred to the French Carmelites by a bull dated 3 January 1870.[113] During the regime of Carmelites, the Mangalorean Catholics constantly sent memorandums to the Holy See to send Jesuits to Mangalore to start institutions for higher education, since students frequently had to go to Bombay and Madras for educational purposes.[114] Pope Leo XIII, by the Brief of 27 September 1878, handed over the Mangalore mission to the Italian Jesuits of Naples, who reached Mangalore on 31 December 1878.[38][115][116]
The Italian Jesuits played an important role in education, health, and social welfare of the community. and many other institutions and churches. On 25 January 1887,
During the later 19th century, they started migrating to other urban areas, especially
In 1901, Mangalorean Catholics accounted for 76,000 of the total 84,103 Christians in South Canara.,
Geographical distribution
The Roman Catholic Diocese of Mangalore estimates the population of Mangalorean Catholics in the areas that comprise historical South Canara to be 360,000 out of a total population of 3,957,071, or approximately 9.5 per cent of the population.
Culture
Architecture
The German missionary
Cuisine
Historically, the Mangalorean Catholic diet was completely vegetarian. This changed during the 20th century, when with the advent of Westernisation, meat came to be consumed increasingly in the community, especially amongst the elite.[146] Coconut and curry leaves are common ingredients to most curries.[147] Sanna-Dukra Maas (Sanna is idli fluffed with toddy or yeast; Dukra Maas is pork) is one of the most popular dishes of the Mangalorean Catholic community.[148] Rosachi Kadi (Ros Curry), a fish curry made with coconut milk (ros), is a traditional curry served during the Ros ceremony.[149] Patrode, a dish of colocasia leaves stuffed with rice, dal, jaggery, coconut, and spices is popular.[150] Kuswar are sweet delicacies prepared during Christmas and include around 22 varieties of sweets.[151] Fish and rice form the staple diet of most Mangalorean Catholics.[152] Par-boiled rice, known as red rice, is the traditional rice eaten[153] and is preferred over raw rice.[152]
Names and surnames
Mangalorean Catholic variant | English variant | Portuguese variant | Meaning | Sex |
---|---|---|---|---|
Mâri | Mary
|
Maria | Beloved | Female |
Monku | Monica | Mónica | To advise | Female |
Motes | Matthew
|
Mateus | Gift from God | Male |
Nâtu | Natalia | Natália | Birthday | Female |
Pedru | Peter | Pedro | Stone | Male |
Šila | Sylvester | Silva | Wooded | Male |
Zâbel | Elizabeth | Isabel | My God is my oath | Female |
Zoze | Joseph
|
José | The Lord will add | Male |
Source: An English–Konkani Dictionary (1882)[155] and A Konkani Grammar (1882)[154] |
Language and literature
Mangalorean Catholics speak the Konkani language, which they have retained as their mother tongue despite the migration; the language is central to the community's identity.[36] They speak a dialect known as Mangalorean Catholic Konkani, which the Ethnologue broadly identifies as the Mangalore dialect.[164]
The Mangalorean Catholic dialect has
. It also liberally usesThe Mangalorean Catholic dialect is largely derived from the Bardeskaar (
The Italian Jesuits who arrived in Mangalore in 1878, devoted themselves to the study and development of Konkani, and were thus responsible for the revival of the Konkani language in Mangalore.
Modern literature is diverse and includes themes such as Indian politics in books like What Ails the Socialists by George Fernandes,[183] historical awakening, in books such as Sarasvati's Children: A History of the Mangalorean Christians by Alan Machado Prabhu,[184][185] and sexual desires, in The Revised Kama Sutra: A Novel of Colonialism and Desire by Richard Crasta.[186] Genealogist Michael Lobo published the first genealogical Encyclopedia of the Mangalorean Catholic community in 1999. This genealogical encyclopaedia, which exceeds 6,000 pages, covers over a thousand families, each of which is researched as far as its ancestry can be traced. Three offshoots have thus far been launched, which include Mangaloreans Worldwide – An International Directory (1999), Distinguished Mangalorean Catholics (2000), and The Mangalorean Catholic Community – A Professional History / Directory (2002).[187] William Robert da Silva translated the first complete Bible from English into Konkani. The work entitled Baibol (Bible) was written in the Kannada script, and published by the Mangalore-based Konkani Bible committee in 1997.[188] In 2000, the Mangalore Diocese also released a Konkani Bible in Kannada script entitled Pavitr Pustak (Holy Book), which was made available online on 26 July 2007.[189]
Traditions and festivals
Mangalorean Catholics have retained many Indian customs and traditions; these are especially visible during the celebration of a marriage.[190] Their culture is more traditional and Indian.[191] Though the Portuguese traded quite frequently in Mangalore, and most of the priests arriving in the region were Portuguese, there did not develop a community identified with Portugal and Portuguese culture.
The Roce
In addition to common Christian festivals like Christmas,
Costumes and ornaments
Mangalorean Catholic men traditionally wore long, loose-frilled, white or black coats known as Kutanv (similar to the Maratha loose coats with buttons), over a Zibbo (loose shirt), while the Pudvem (dhoti), a piece of unstitched cloth, usually around 7 yards (6.4 m) long, was wrapped around the waist and the legs and knotted at the waist. The turban called Mundaas or Urmal, were usually flattened like the Coorgi turbans.[204] It was a long white piece of cloth with a Todop (golden hem) tied around the head like a turban in a particular manner by which they could be easily identified as Catholics.[204][205] In modern times however, this mode has changed. Only a few older people can be seen wearing this traditional dress on church-going occasions.[206]
Before marriage, women used to wear a Kirgi (sari) and Baju (blouse). The Kirgi is a piece of cloth not longer than four feet, and about three feet wide. It was wrapped around the body from the waist down. A jacket with long sleeves called a Baju, was used to cover the upper part of the body. This dress was a sign of the bride's virginity and was worn during the Ros ceremony.
Dantoni consist of two ordinary combs with the upper part of each one plated with gold; they are worn in the hair on both sides of the head over the ears. On the way to church the bride wears some white and red flowers stuck in the hair. In the centre of the forehead, a Bang (gold chain) was placed with a pendant.
Historical society
Mangalorean Catholics retained the same caste system as their ancestors in Goa. They were mainly divided into four castes: Bamonns, Charodis, Sudirs, and Gaudis.[193]
The biggest group were the Bamonns, who were converts from the priestly
The Charodis, the second-largest group, were converts from the
The Mangalorean Catholics constituted a small community widely scattered across the
Marriage between members of the various castes was not permitted, and such matches were strictly discouraged by the elders. For instance, a Bamonn boy would only marry a Bamonn girl and a Charodi boy would only marry a Charodi girl.[222] The Bamonns and Charodis would invite neighbours and friends belonging to the Sudir and Gaudi castes to special occasions such as weddings and baptisms, although the latter would have to observe certain restrictions with regards to sitting and eating. The lower castes felt honoured if they were invited and usually accepted such invitations.[223] The upper castes usually did not attend the ceremonies of the lower castes, even if expressly invited.[224]
It was difficult for the few priests who had accompanied the Christian emigrants to South Canara to look after them properly. Thus, the Gurkar system came into existence. Gurkars were Mangalorean Catholic men of good moral character who were selected as headmen in Christian settlements. They were entrusted with the social and religious supervision of the community.[46] After migration, the only possible occupation of a Mangalorean Catholic was agriculture, since they were skilled farmers.[32] Every farmer practised carpentry, but it was quite primitive and unskilled, and other crafts and industries were non-existent.[225] The mass was celebrated in Latin; but the sermon, the catechism, and the explication of the mysteries were delivered to the congregation in Konkani.[226]
The parishes were grouped into deaneries called Varados. Every parish was divided into wards, while
By the end of the 20th century however, social categorization and differentiation became manifested not on various factors apart from caste. Mangalorean Catholic society had become very mobile owing to factors such as education, job affiliation, non-agricultural jobs, acquisition of wealth, cultivation of cash crops, inter-caste marriages, inter-religious marriages, and migration to metropolitan cities.[228]
Songs and music
On 26 and 27 January 2008, a
Konkani
The tradition of Voviyo (wedding songs), sung by women during a Ros, is important to this community. The procedure is that an elderly lady, usually the yejman (wife of the master of ceremonies, who is known as yejmani) who knows the voviyos, leads the song while the rest of the women sing along. Only women whose husbands are still living may sing. In ancient times, the wedding songs expressed very lofty sentiments and gave vent to the feelings of the people about the marriage partners and their families, invoking the blessing of God on them.[242]
“ | Aprosachi vatli, kasgran petli, ruzai mai betli, hea rosalagim. The Ros brass plate is made by brass smith, our Lady of Rosary is here at this ros ceremony. Dimbi ami galeam, santa kuru kadeam, kurpa ami magieam amchea Jezulagim. Akashim mod, narl kubear telacho kuris hokleachea kopalar. |
” |
— Voviyos taken from The Tradition of Voviyo article by Maurice D'Mello[243] |
Organisations
Many organisations cater to the community in South Kanara. The most notable are Mandd Sobhann, which broke the Guinness record for non-stop singing, and the Catholic Association of South Kanara (CASK).[244] The first session of the Canara Konkani Catholic World Convention took place on 26 December 2004 in Mangalore.[245] The convention aimed to establish institutions to conduct research on the history of Mangalorean Catholics.[246]
In India, the Kanara Catholic Association, Mumbai, (KCA Mumbai,[247] established in 1901), the Kanara Catholic Association, (KCA Bangalore, established in 1955)[248] and Mangalore Catholic Association, Pune)[249] (MCA, established on 10 February 1996) in are well known. Also the Kanara Entrepreneurs, Bangalore (established in 2007) a non profit group to promote skill development and success among Mangalorean Catholic Entrepreneurs, students and catholic institutions are part of the efforts to help the community.[250]
In the United Kingdom, Mangalorean United Konkani Association (MUKA) in Nottingham is popular.[251]
In Australia, The Mangalorean Catholic Association of Victoria (MCAV) established in Melbourne was the first organisation for the community in Australia.[252] In 2006 the Mangalorean Catholic Association of Sydney (MCAS) was established in Australia.[139]
In North America, the Mangalorean Association of Canada[253] and the Mangalorean Konkan Christian Association (MKCA) in Chicago[254] are well known.
In the Middle East, the Mangalore Cultural Association (MCA) in Doha, Qatar; was established on March 2008.[255]
Notable Mangalorean Catholics
Name | Achievements |
---|---|
Joachim Alva | Member of the Rajya Sabha, the upper house of the Indian Parliament, from 1968 to 1974[256] |
Margaret Alva | Member of Rajya Sabha from 1972 to 1998; appointed Governor of Uttarakhand in 2009[257] |
Richard Crasta | American novelist[258] |
Blasius D'Souza | Politician in the Roman Catholic minister in the Karnataka state government[259]
|
Genelia D'Souza | Indian actress[260] |
Jerome D'Souza | Jesuit priest, educationist, writer, and member of the Indian Constituent assembly from 1946 to 1950[261] |
Tony D'Souza | American novelist[262] |
George Fernandes | Defence minister of India from 19 March 1998 to 22 May 2004[183] |
Erica Fernandes | Television actress[263] |
Oscar Fernandes | Member of Lok Sabha, the lower house of the Indian Parliament, from 1980 to 1998[264] |
Mabel Rebello | Member of Parliament Bhopal |
Michael Lobo | Indian writer, scientist and genealogist[187] |
Maxwell Pereira | IPS officer who variously served as Assistant Commissioner of Police and Deputy Commissioner of Police in Delhi, Superintendent of Police for Sikkim, Assistant Inspector General of Police and Chief Vigilance Officer in Mizoram, and Inspector General of Police for Puducherry.[265] |
Diana Pinto | Miss India America 2009[266] |
Freida Pinto | Hollywood actress known for her role in Slumdog Millionaire[267] |
Pius Fidelis Pinto | Indian historian, researcher and scholar on Christianity[268] |
Viren Rasquinha | Captain of India's national field hockey team[269] |
Wilfy Rebimbus | Konkani singer and lyricist[270] |
Victor Rodrigues | Konkani novelist and short story writer[271] |
Melvyn Rodrigues | Sahitya Akademi Award (2011) Winning Konkani Poet[272] |
Lawrence Saldanha | Archbishop of Lahore Archdiocese from 2001 to 2011[273] |
John Richard Lobo | former MLA of Mangalore South constituency[274] |
V.J.P. Saldanha
|
Konkani litterateur, dramatist, musician, and poet[275] |
Footnotes
- a
- b ^ The Ros is a ceremony similar to the Tel ceremony performed by the Goan Hindus.[277] The Tel is an auspicious ceremony during which the Hindu bride wears a yellow sari, while ladies from the family would rub the body with turmeric and oil. They would apply it with the help of two leaves of a mango tree over the forehead, neck, chest, shoulder arms and legs of the bride.[278] A similar pattern was followed wherein the Christian bride was smeared with turmeric paste, coconut milk, rice flour with the leaves of ambolim to make the skin smooth, fair and prepare the bride for marriage. In 1736, this practice was banned by the Holy Inquisition in Goa.[277]
- c ^ Bido is the small packet of pieces of areca nut wrapped into a betel leaf with the addition of several spices. Pan-pod is the same, but loosely placed on a plate, so that each guest can prepare his own pan. The areca nut, uncut, is called popal, cut into small pieces it is pod.[200]
- d betel nut known as tobak or dumti (Tobacco) was prepared and placed on the brass plate.[200]
- e ^ After the wedding was over, the sado was well preserved and worn only on high feast-days or for weddings. Sometimes, a particularly precious sado was handed down from mother to daughter and considered a valuable heirloom. The cost of a sado was reckoned in varahas. Saris are known for their variety by special names, such as Katari, Shilari, Gulabi, etc.[202] Both the Sado and Dharma sado were costly saris, while the Sado was the most expensive, the Dharma Sado was the second most expensive.[207]
- f mangalsutra or mangala sutra (the auspicious necklace). It is the symbol of the married state.[202] In the olden days, the Mangalsutra was made of black glass beads strung on a thread made of the fibres of dried pineapple leaves.[208] The ordinary crude pattern of the pirduk was improved in the course of time. Later longish beads of gold were inserted between the black glass beads and a pendant was added. The earliest pendant was a round disk of silver. It was called thali. Later it was changed into a golden pendant.[213]
See also
- Roman Catholicism in Mangalore
- Mangalorean Protestants
- Mangaloreans
- East Indian Catholics
- Goan Catholics
Citations
- ^ a b c "Statistics". Diocese of Mangalore. Archived from the original on 25 July 2011. Retrieved 12 January 2011.
- ^ a b Koṅkṇi humiṇyo 1981, p. 203: "This city (Mangalore) has a very influential proportion of Roman Catholics, numbering over a good quarter of the total population. It is the seat of the Mangalore Roman Catholic Diocese Latin Rite, and hence when we speak of the Mangalorean Catholics, we do not limit ourselves only to the roughly 60,000 Catholics within the city limits, but to a total of much over 200,000 Catholics spread over the whole diocese, which is co-terminous with the civil district of South Kanara."
- ^ Farias 1999, p. 299: "Four centuries of living in South Kanara gave these Catholics an identity of their own. Thus they are commonly known as Mangalorean Catholics."
- ^ a b c d Silva & Fuchs 1965, p. 6
- ^ Silva & Fuchs 1965, pp. 4–5
- ^ a b c Pereira, Maxwell (3 May 1999). "We the Mangaloreans". The Indian Express. Archived from the original on 29 June 2013. Retrieved 25 May 2013.
- ^ Larsen 1998, p. 357
- ^ Larsen 1998, p. 361
- ^ Prabhu 1999, p. XV harvnb error: multiple targets (2×): CITEREFPrabhu1999 (help)
- ^ Fernandes 1969, p. 246 "The bulk of our Hindu ancestors belonged to the Saraswat and the Goud Saraswat Brahmin communities."
- ^ Prabhu 1999, p. 154 harvnb error: multiple targets (2×): CITEREFPrabhu1999 (help)
- ^ a b c Silva & Fuchs 1965, p. 4
- ^ a b c South Kanara District Gazetteer 1973, p. 101
- ^ Prabhu 1999, p. 78 harvnb error: multiple targets (2×): CITEREFPrabhu1999 (help)
- ^ Jordanus & Yule 2001, p. 40
- ^ a b Prabhu 1999, p. 81 harvnb error: multiple targets (2×): CITEREFPrabhu1999 (help)
- ^ "The great prelates who shaped the history of Diocese of Quilon". Quilon Diocese. Archived from the original on 18 June 2006. Retrieved 14 January 2008.
- ^ J. Kamath (16 September 2002). "Where rocks tell a tale". The Hindu Business Line. Archived from the original on 1 March 2012. Retrieved 8 July 2008.
- ^ a b South Kanara District Gazetteer 1973, p. 52
- ^ Prabhu 1999, p. 155 harvnb error: multiple targets (2×): CITEREFPrabhu1999 (help)
- ^ a b Shastry & Borges 2000, p. 260
- ^ Pinto 1999, p. 152 harvnb error: multiple targets (3×): CITEREFPinto1999 (help)
- ^ Raghuram, M (23 October 2007). "Abbakka's legacy being revived". The Hindu. Chennai, India. Archived from the original on 21 March 2012. Retrieved 24 August 2008.
- ISBN 978-81-7099-046-8.
- ^ Shastry & Borges 2000, p. 256
- ^ a b c d Prabhu 1999, p. 157 harvnb error: multiple targets (2×): CITEREFPrabhu1999 (help)
- ^ Pinto 1999, p. 183 harvnb error: multiple targets (3×): CITEREFPinto1999 (help)
- ISBN 978-0-8294-0355-8.
- ISBN 978-1-110-73420-7.
- ^ RNINo. 56987/92, Registered No. 139/2009-11.
- ISBN 978-81-7109-286-4.
- ^ a b c d e f g h i Silva & Fuchs 1965, p. 5
- ^ a b Pinto 1999, p. 150 harvnb error: multiple targets (3×): CITEREFPinto1999 (help)
- ^ a b South Kanara District Gazetteer 1973, p. 102
- ^ Buchanan 1988, p. 23
- ^ a b c Buchanan 1988, p. 24
- ^ Larsen 1998, p. 353
- ^ a b c d e "Christianity in Mangalore". Diocese of Mangalore. Archived from the original on 22 June 2008. Retrieved 30 July 2008.
- ^ George 2010, p. 128
- ^ a b "Brief history of the Archdiocese of Verapoly". Archdiocese of Verapoly. Archived from the original on 21 March 2012. Retrieved 22 December 2009.
- ^ a b c Pinto 1999, p. 208 harvnb error: multiple targets (3×): CITEREFPinto1999 (help)
- ^ Pinto 1999, p. 209 harvnb error: multiple targets (3×): CITEREFPinto1999 (help)
- ^ a b Prabhu 1999, p. 158 harvnb error: multiple targets (2×): CITEREFPrabhu1999 (help)
- ^ a b c Prabhu 1999, p. 159 harvnb error: multiple targets (2×): CITEREFPrabhu1999 (help)
- ^ Pinto 1999, p. 212 harvnb error: multiple targets (3×): CITEREFPinto1999 (help)
- ^ a b Silva & Fuchs 1965, p. 9
- ^ Raviprasad Kamila (30 November 2005). "Jubilee celebrations at Milagres Church on Tuesday". The Hindu. Chennai, India. Archived from the original on 1 March 2012. Retrieved 1 March 2009.
- ^ Raviprasad Kamila (27 November 2004). "The holy heritage". The Hindu. Chennai, India. Archived from the original on 1 March 2012. Retrieved 23 August 2008.
- ^ ISBN 978-81-86778-25-8. Material available in the Sarasvati's Children Archived 13 July 2011 at the Wayback Machinearticle, written by Joe Lobo, the President of the Goan Catholic Association in Florida, was borrowed mainly from Alan Machado's book.
- ^ Prabhu 1999, p. 132 harvnb error: multiple targets (2×): CITEREFPrabhu1999 (help)
- ^ Kurzon 2004, p. 77
- ^ Prabhu 1999, p. 167 harvnb error: multiple targets (2×): CITEREFPrabhu1999 (help)
- ^ a b c Prabhu 1999, p. 160 harvnb error: multiple targets (2×): CITEREFPrabhu1999 (help)
- ^ Prabhu 1999, p. 162 harvnb error: multiple targets (2×): CITEREFPrabhu1999 (help)
- ^ George 2010, p. 132
- ^ George 2010, p. 134
- ^ a b South Kanara District Gazetteer 1973, p. 62
- ^ Rural Industrialization in Backward Areas 2006, p. 37
- ^ Silva 1957, N. 6, p. 90
- ^ Jayadev 1996, p. 66
- ^ Tour 1855, p. 236: As soon as Hyder was informed of this, he caused these merchants to appear before him, with the chief of the Portuguese factory, and several Christian priests belonging to the three churches at Mangalore. He then demanded of the Portuguese chief and the priests, what punishment the Christians inflict on those who should presume to betray their sovereign, by giving assistance to his enemies. The Portuguese officer having without hesitation answered that such a crime deserved death, Hyder replied, "I do not judge in that manner, for our laws are milder. Since they have made themselves English by engaging to serve them, their property shall be adjudged to belong to Englishmen; and themselves shall be thrown into prison till I make peace with that nation."
- ^ Silva 1957, N. 6, pp. 103–104
- ^ Silva 1957, N. 6, p. 105
- ^ South Kanara District Gazetteer 1973, p. 63
- ^ South Kanara District Gazetteer 1973, p. 64
- ^ Silva 1957, N. 6, p. 116
- ^ "In Tipu's own writings, he justified his action as arising from "the rage of Islam that began to boil in his breast" for something that the Portuguese had done centuries before."Machado 1999, p. 191
- ^ Silva 1957, N. 6, p. 117
- Daijiworld Media Pvt Ltd Mangalore. Archived from the originalon 29 January 2008. Retrieved 29 February 2008.
- ^ Forrest 1887, pp. 314–316
- ^ The Gentleman's Magazine 1833, p. 388
- ^ Prabhu 1999, p. 183 harvnb error: multiple targets (2×): CITEREFPrabhu1999 (help)
- ^ Prabhu 1999, p. 231 harvnb error: multiple targets (2×): CITEREFPrabhu1999 (help)
- ^ Farias 1999, p. 76
- ^ Prasad 1980, p. 20
- ^ a b D'Souza 2004, p. 48
- ^ Farias 1999, p. 73
- ^ Silva 1957, N. 6, p. 128
- ^ a b Farias 1999, p. 74: "More than one third of the number succumbed before the party reached Seringapatam. This account of the siege and captivity of the Kanara Catholics is taken from old Kanarese manuscript written by a Catholic of the Barkur taluka after his return from Seringapatam at the defeat and death of Tipu."
- ^ a b John B. Monteiro. "Monti Fest Originated at Farangipet – 240 Years Ago!". Daijiworld Media Pvt Ltd Mangalore. Archived from the original on 25 January 2008. Retrieved 15 January 2008.
- ^ a b Silva & Fuchs 1965, p. 2
- ^ Chetti 1897, p. 94
- ^ D'Souza 2004, p. 49
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(help - Somerset, Playne; Bond, E. W.; Wright, Arnold (2004). Southern India: Its History, People, Commerce, and Industrial Resources. New Delhi: Asian Educational Services. p. 739. ISBN 978-81-206-1344-7. Retrieved 30 October 2011.
- "History" (PDF). South Kanara District Gazetteer. Karnataka State Gazetteer. Vol. 12. Bangalore: Gazetteer Department (OCLC 311367277.
- "People" (PDF). South Kanara District Gazetteer. Karnataka State Gazetteer. Vol. 12. Bangalore: Gazetteer Department (OCLC 311367277. Archived from the original(PDF) on 25 March 2009.
- Tour, Maistre de La (1855). "The History of Hyder Shah: Alias Hyder Ali Khan Bahadur, and of his Son, Tippoo Sultaun" (revised ed.). London: W. Thacker. )
- )
- The Gentleman's Magazine. Vol. CIII. F. Jefferies. 1833. p. 610. Retrieved 15 October 2008.
- The Oriental Herald. Vol. 3. London: J.M. Richardson. 1824. p. 634. Retrieved 15 October 2008.
Further reading
- Lobo, Michael (2000). The Mangalorean Catholic Community – A Professional History / Directory. Mangalore: Camelot Publishers. ISBN 978-81-87609-02-5.
- Prabhu, Alan Machado (1999). The captivity of 1784: Re-Appraising Causes & Conclusions. Bangalore: I.J.A. Publications. ISBN 978-81-86778-30-2.
- Pinto, Pius Fidelis (2004). Canaranthle Konknni Catholic (The Konkani Catholics of Canara) (in Konkani). Mangalore: Samanvaya Prakashan.
- Pinto, Pius Fidelis (1999). Desaantar Thaun Bandhadek – Karavali Karnatakantle Konkani Kristanv (From Migration to Captivity – The Konkani Christians of Canara) (in Konkani). Mangalore: Samanvaya Prakashan.
- D'Souza, A.B. (1993). Popular Christianity: A Case Study among the Catholics of Mangalore. PhD thesis. University of Delhi..
- D'Souza, A. L. P. (1983). History of the Catholic Community of South Kanara. Mangalore: Desco Publishers. OCLC 11536326.
- Pinto, Pius Fidelis (1999). Konkani Christians of Coastal Karnataka in Anglo-Mysore Relations 1761–1799. Mangalore: Samanvaya Prakashan.
- Prabhu, Mohan. Ancient and Pre-Modern History of the Mangalorean Catholic Community.
External links
- Sarasvati's Children; Summary of the popular history book by Joe Lobo
- Origins of Christianity in South Kanara by Diocese of Mangalore
- How Catholics settled in Mangalore by M. V. Kamath
- Mangalorean Catholic Association Of Sydney (MCAS)
- Mangalorean Konkan Christian Association (MKCA), USA
- Mangalorean Association of Canada (MAC)
- Mangalore Cultural Association, Doha, Qatar (MCA Qatar)
- Online Manglorean Konkani Dictionary Project
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