BHOGSONNEM / FORGIVENESS - By Domnic Fernandes

Dear netters,

Last month, I wrote the following Konkani article for the 3^rd quarterly magazine – ‘San Miguelicho Avaz’ of Anjuna Church. I thought I would share it with you all. Rough English translation follows the Konkani version.

Dev borem korunv,

Domnic Fernandes

 

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BHOGSONNEM

‘AMCHEA BAPA’ hem magnnem Jezun amkam ghôddun dôvorlam jem ami dispott’tem mhunnttanv. Hea magnneachea dusrea bhagachim utram zavn asat:

“… ani ami amcher chukleleank bhôgxitanv, toxim amchim patkam bhôgos…”

Zo konn aplea peleak bhôgsunk raji na to jitle pavtti ‘Amchea Bapa’ rozar kôrta

titlei pavtt amchea sôrginchea Bapak, khôxe-monan, okman kôrta.

Aiz-kal munxea lagim pôixe vôdik zavn tachem gorv vaddot gelam; amchem jivit suberbaien bhorlam zaka lagon ami peleak okman kôrit ravtanv; tacho pôrinam?: Dusmankai! Ami khalte zanvche bôdlek ragest zatanv ani karanna vinnem peleacho abru-man uboitanv. Oxem ghoddlea uprant, sôire-dairé ani sezar-samari eka-meka lagim uloinant; matxem kiteim fattim-fuddem zalear peleak bhôgxinant, bogor dusmankai fuddem vortat ani bhôgsunche bôdlek zôgddim-zuzam manddttat, eka-meka lagim surieanim zogoddttat ani khun pasun kôrunk pavtat.

Xikop borem ani faideachem. Punn ami tacho faido kaddun eka-mekak somzoche bôdlek eka-mekacheo iskuttavn chuki sôdun kaddttanv ani sem-karann dusmankai kôrun ghetanv. Ghova-baile modem kôslii chuk ghoddlear tannim eka-mekak somzon bhôgsunk zai. Punn oxem ami korinanv, karann ami absuarti ani hakach lagon aiz-kal kitlea ghôv-bailamnim divorce divn sabar ghorabe konsllon poddleat!

Bhurgim avoi-bapaik somzonant ani man dinant. Vhôddilamnim kiteim riti-dêkik sanglear bhurgeank fur’ kôrun rag ieta. Ragaache bharan bhoron ghor sanddun thodde pois vetat ani avoi-bapaicho sômbôndh tôddttat. Aiz-kal ami sangata vell sarinanv dekunuch sômzikai unnim zait gelea ani ‘bhogsonnem’ utor sanddlam.

Zonn eklo ami utranche vô kôrneanche bôlli zavn geleanv. Zait ghôddiek tujea avoi-bapuin riti-deki vixim tik’ka marlea vô zait ghôddiek tujea pattlavdaran tuzo kontrad chôrun vela vô zait ghôddiek tujea ixttan tujea môgiea sangata môuz marun tuka ghat kela. Osle ghave amchea jivitan sareporim togta tosle dag zavnk xeoktat; kôddsanin vingans pasun ghevnk pavtat. Oslea vellar zôrui tum bhogsonnem vaprinaim zalear tunvuch luskonnan poddonk xeokta.

Bhogsonnem mhunnchem kitem? Bhogsonnem mhunnchem tuzo rag ani vingasan bhôrlelim ragachim chintnam pois kôrun tujea ontoskornank xanti divop. Tuka konneim dukhoila zalear tacho rag ani kôddsan tujea jivitan sasnnank urta. Zôrui tum taka bhôgxinam zalear tujem jivit bhôv kôttin zavnk pavta. Punn zôrui tum bhogsonneank veng marxi, tuje môntintlo rag ani vingans bhair uddôvn xantikaiek, bhorvanxeak ani khuxealkaiek veng marunk zata. Thoddeach utramnim, bhogsonnem tujem jivit sudraita, tujea dusmana thaim sômzikaiechim bhavnnam utpôn kôrta ani tuka khuxeal dôvôrta. Bhogsonnem ek ôthmik vokot!

Peleak bhôgxilear tacho adav mellta? Hoi. Peleak bhôgxilear amchem dusmanponn nôpoit zavn kaklutik, doiallponnank ani somadanank vatt melltta. Bhogsonnean, pelea sovem amchi soirigôt vaddtta, otmeanchem xaxtr sudorta, amche uske unnem zavn zoddai koddsorta. Ragan ani dusmankaiean, amchea rogtacho toddako vô blood pressure vaddtta to nemancho vô normal zata; amchea upodreanchim khunnam unnim zavn viddi voddop ani soro pivopui unnem zata.

Kristanvank kumsaracho sakrament ghôddun dovorla zache vôrvim amkam patkanchem bhogsonnem mellta. Punn ami pôrtun tem/tim patok/patkam adarunk favona; tednanch ki amkam bhogsonnem mellonk xeokta.

Jezuchea sangata dogam chorank khursar marlelet. Uzveak aslelea choran Jezu lagim maglem: “Saiba, sorgar pavtôch mhôzoi ugddas kôr”. Jezun taka tednanch bhôgxilo ani sanglem: “Mhôjea Bapa bôrôbor uzveak tunvuim boson astôloi.”

Bhogsonnem kitlem gôrjechem tem dakôll kôrunk Jezu oxem sangta: “Zôrui tum Misachem bôlidan bhettoita ani tuka ugddas ieta tujea peleak tuvem vaitt kelam vô tache lagim uloinam tacho, tujem bôlidan thuinch sôdd ani vochon poilo tujea peleak bhôgos; tednanch ki tujem bôlidan Devak mandtelem”.

Sôrgest Pap Saib John Paul II hannem apnnacher sabar bôndukache far marun zôkmi kelelea Mehmet Ali Ağca-k, bondkhônnint vochon bhôgxilo. Ekdom vhôdd kôrni hi! Hakach lagon to Pap Saib jivo astannach lôk taka ‘jivo sant’ mhunn pachartalet. Aiz-kalchea sonvsarant oxem ami kôrtanv kai? Jezun amkam xikoilam: “eka polear marlear dusroi polo di”. Punn oxem kôrche bôdlek ami peleachi akkich kudd khun kôrun marun uddoitanv!

Bhogsonnem ek bolladik hatiar zatun amchea ontoskornank xantikai mellonk xeokta. Zaite pavtt ami amchea kallzant dusmankai ani niddukai utpôn kôrtanv eka pelea sovem zannem amkam okman keleat vô dukoileat. Osle okman ani nôixtt amchea jivitant ekuch pavtt ghoddttat punn ami tancho bogor-bogor ugddas kôrun tankam amchea bhitôr posit ravtanv zaka lagon amchi nid pirdear zata, amchea bhanddeak kivonn vô ulcer poddtta, adi.

Peleachi munsubi kôrunk amkam ôdhikar nam; ho ôdhikar fokot rôchnnar Devak asa; Devacher thir bhavart dôvor; Toch, amkam dukoiteleachi munsubi kôrtolo. Dekun tum tujea peleak bhôgos, adarlelim kortubam visor ani mogan jie. Peleak dilear ani bhôgxilear amcho môg vaddttolo. Sodankal Misak gelear, ghorant ters rozar kelear ani “Sômia, Sômia” mhuttlear munis sorgar pavonam. Ami amchea peleak bhôgsunk zai; tednanch ki amkam sôrg favo zatolo.

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ENGLISH VERSION

FORGIVENESS

Jesus gave us the prayer “Our Father”, which we recite daily. Some of the words of the second part of the prayer are:

“…and forgive us our trespasses, as we forgive those who trespass against us…”

Anyone who is not ready to forgive his neighbor, every time s/he says the prayer, knowingly offends the Heavenly Father

These days, money has become the prime cause of pride. We are full of stubbornness because of which we despise our neighbour, which ultimately results into enmity. Instead of being humble, we fume with anger and unnecessarily defame our neighbour. Due to such behaviour, relatives and neighbours stop to communicate with each other. They get angry, lose their temper at the slightest fault and refuse to forgive each other; instead of forgiving they pick up fights and even commit murders.

Education is good and useful. But instead of benefitting from it and understanding each other better, we scrutinize issues, find faults and simply create enmity. When a mistake occurs between husband and wife, they must understand and forgive each other. But we are not ready to do it, because we are selfish. This is why we have several divorce cases, which have wrecked families and homes.

Children neither respect nor understand their parents. When elders try to advise children, they immediately lose their cool. In the heat of anger, some leave their homes and terminate relationships with their parents. Nowadays, we don’t spend much time together. This is exactly why there is no understanding and the word ‘forgiveness’ has lost its meaning.

Nearly everyone feels hurt by the actions or words of others. Perhaps your parents criticized your parenting skills, your colleague sabotaged a project or your partner had an affair. These wounds can leave you with lasting feelings of anger, bitterness or even vengeance – but if you don’t practice forgiveness, you might be the one to pay dearly.

What is forgiveness? Generally, forgiveness is a decision to let go of resentment and thoughts of revenge, which brings about peace to your conscience. The act that hurt or offended you might always remain a part of your life, but forgiveness can lessen its grip on you and help you focus on other, positive parts of your life. Forgiveness can even lead to feelings of empathy for the one who hurt you. In short, forgiveness betters your life and brings tranquility which helps you go on with it. Forgiveness is the spiritual medicine to the soul.

Do we benefit if we forgive our neighbour? Yes. Letting go of grudges and bitterness can make way for compassion, kindness and peace. Forgiveness can lead to a healthier relationship, greater spiritual and psychological well-being, less anxiety, stress and hostility, lower blood pressure, fewer symptoms of depression, lower risk of alcohol and substance abuse.

For Christians, there is the Sacrament of Confession through which sins are absolved. As Catholics, we must know that forgiveness comes after the sin has been confessed and one is determined not to commit the sin again.

Along with Jesus two notorious thieves were also crucified. The one on the right said to Jesus, “Lord, when in heaven, please remember me.” Jesus forgave him instantly and said, “You, too, shall be seated to the right of my Father.”

In order to tell us how important forgiveness is, Jesus says: “If you are offering a Mass, and if you remember that you have hurt your neighbour or if you are not in talking terms with him, leave the service, go to your neighbour and forgive him; only then will your offering be acceptable to God.”

Mehmet Ali Ağca shot the late Pope Paul II several times and injured him severely. Instead of favouring punishment to Mehmet, the Pope went to his prison cell and forgave him. What a great act! This is why people addressed him as ‘a living saint’ while he was still alive. Do we follow his example? Jesus has taught us (Luke 6:29), “If someone strikes you on one cheek, turn to him the other also.” Instead of doing that we get rid of the whole body by murdering that person!

Forgiveness is the most powerful aid to peace of mind. We often develop ill-feelings inside our heart for the person who insults us or harms us. We nurture grievances. This in turn results in loss of sleep, development of stomach ulcers, and high blood pressure. This insult or injury was done once, but nourishing of grievance goes on forever by constantly remembering it.

We have no right to judge others; only God the Creator has that right. Trust in God and He will do justice unto the one who hurt you. Just forget your neighbour’s bad deeds and live in peace and harmony. If you give (love) and forgive your neighbour, love will blossom. Going to Church every day and offering Mass does not ensure us heaven nor by saying the rosary in the house daily nor by beating our chest and calling out loudly “Lord, Lord!” We have to forgive our neighbour; only then we shall be able to win the Kingdom of Heaven!

Moi-mogan,

Domnic Fernandes

Gaumvaddi, Anjuna, Goa 

 

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Dear Gaspar,

I would appreciate it if you could kindly post the following article on your sites. Thanks in advance. God bless.

Warm regards,

Domnic

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Mob: 9420979201/8805237604

MAGNNEM (Prayers) - By Domnic Fernandes (Anjuna, Goa)

Dear Gulf-Goans,

The following Konkani article was written for Anjuna Church 3rd quarterly magazine ‘San Miguelicho Avaz,’ 

which was released this week; I thought I would share it with you all. English translation follows after Konkani 

version.

Thank you.

Moi-mogan,

Domnic Fernandes

Anjuna, Goa

Mob: 9420979201

MAGNNEM

Dhorm’ ek xist asa. Amkam xist aslear sogllem sarkem zata ani tharear poddtta; xist naslear jivitachi duspott

zata.

Jivitan magnnem gorjechem asa. Magnnem korop mhonnchem Deva ani amchea modekat gonnovp

(communication.) Dhor disa magnnem korun ami Deva sovem amchi soirigot vaddoitanv.

Adli pillga nhoich fokot Comunhanv ani Krism ghevpache toiearen Devak magnnem kortalint punn hi sonvoim tim apunn morosor chalu dovortalint.

Hemch asa veglleponn atanche ani adle pillge modem. Adli pillga Dev Rochnnar mhonn sot mandtali dekun

Dev tanchem magnnem tabortob aikotalo ani tancher aplo axirvad ghaltalo. Aiz ami Deva vorte mhonn

somzotanv ani dekunuch amchim magnnim aikonk Dev uxir korta ani Devachem besanvui amcher asonam.

Jezun kaiborem amkam orthaborit “Amchea Bapa” magnnem dilam. Punn kitlim zannam hem magnnem

zotnaien mhonnttat ani tacho orth aplea jivitak lagu kortat kai? Eka kira porim ami magnnem dekor kortanv ani tacho orth monan golloinastannam tem mhunnot ravtanv. “Amchea Bapa” hachea dusrea bhagachim utram ami bore baxen niall’lear tinch utram amkam sasnnanchem jivit favo korunk xeoktat.

Choddxe zannank magnnem mhonnchem ek visex suddsuddai (an extra activity) – fursodichem kam’ (a part-

time exercise.) Ami magnnem korunk zai mhonn kortanv. Jednam TV-cher tore-torechim cholchitram ani

khellache kariokram ami polletanv tednam amkam puro zainam ani jem’ einam, punn jea vellar magnnem suru

kortanv teach vellar amchea bhejean devchar ghusta; panch minut zanvchea adinch jemencheo ghantto marunk ami suru kortanv ani hea porim magnnem sogllea vostum poros olkem mhonn dakoll kortanv.

Sod’deak, ami magnnem korun Devak ulo martanv fokot amkam goroz poddtta tednam nam zalear Devacho

ugddas korunk amkam bilkul vell mellonam. Avgoddaiank sampoddttanv vo duent poddttanv tednam ami

igorjen dhanv martanv ani Devak ani sogllea santank toxench Saibinn Maink ulo martanv. Titlench nhoi, ami

angovnneo pasun kortanv ki zori amchem maglelem kam’ zait zalear ami om’kea santak vo khursak ladain

korteleanv mhonn vo Tamil Nadu vochon Vailankani Saibinnink bhett’teleanv mhonn.

Punn amchem kam’ zatanch ami Devak visortanv ani portun ‘Devak divnk mhaka vell nam’ oslo akar ami

dakoll kortanv – “kam’ zalo voiz melo” mhuttlelea porim.

Amchea bhurgeaponnar ami xist xikleanv tea pormonnem disak panch pavtti magnnem korunk zai:

(1) Sokallchea panch horar igorjechi poili ghantt vazta. Hi ghantt amkam zagoita ani sokallchem dhormik

vachop korunk ugddas korta. Amchea bhurgeaponnar ami he ghanttichea avazar utt’ttaleanv, Devak

dhinvastaleanv ani sokallchim prathonnam kortaleanv. Atanchi sonsot oxem korta kai?

(2) Sokallchea sov horar igorjechi dusri ghantt vazta. Hi ghantt amkam sokallchem magnnem korun amcho dis suru korunk ani dispott’ttea povitr misak vochonk ugddas korta. Adlea kallar choddso lok sov horanchea misak igorje vetalint. Amchea modlim kitlim zannam oxem kortat kai?

(3) Donparchea bara horar igorjechi tisri ghantt vazta. Hi ghantt amkam donparchem rozar korunk ugddas korta.

Adim, choddso lok hi ghantt vazlea uprant donparchem jevonn jevtalint. Aiz-kal donparchea jevnnank amkam vogotuch nam. Donparche ghanntichea avazar ami rozar kortanv kai?

(4) Sanjechea sat horar igorjechi chovti ghantt vazta. Hi ghantt amkam tinsanchem vo Aimorechem rozar

korunk ugddas korta. Adlea kallar hi ghantt vazlea uprant konnuch ghora bhair panvoll ghalinaslint. Hi ghanntt

vazchea adim bhurgeamnim ghorant bhitor soronk zai aslem nam zalear Aimori mhunnon kabar zatanch amkam khast melltali. Amchea modlim kitlim zannam Aimorechi ghanntt vaztam ghoran bhitor sortat kai, ani ami Aimori mhunnttanv kai?

(5) Ratchea att horar igorjechi panchvi ghanntt vazta. Hi ghanntt amkam ratchem magnnem korunk ugddas

korta. He ghanntticho avaz aikotanch lok meleleanchea othmeank rozar kortalint. Hi ghantt vaztam ami

meleleanchea othmeank rozar kortanv kai?

Hea voir boroileli xist ami pallttanv kai? Nam. Portun zalear ami amcho vell dhondeak, fungsanv-ank ani TV-

veleo kariavolli pollovn sartanv.

Jednam avoi-bapui chukta tanchim bhurgim apunnuch vatt visortat. Avoi-bapuicho kaido dhor rati bhurgeank

ekttavn Saibinnicho ters rozar korunk punn oxem korche bodlek tim tankam viret (excuse) kortat mhunnon:

“To/tem xikpan revoddlolo/revoddlelem asa.”

Tech baptin, jednam nimanneo porikxeo lagim pavtat, toch avoi-bapui Deva lagim magtat tankam porikxeo

bore baxen borovnk adar divnk. Titlench nhoi, uprant dhondo kelelea porim avoi-bapui Deva ani santam lagim koblat kortat ki zorui tancho put/dhuv nimanni porikxea pas zait zalear apunn Igorjechea/kopelachea adharak umke ozar poixe ditelint oxem mhunnon. Zorui bhurgeam sovem Devak divnk pondra minut nam, Dev aplo vell amkam kiteak ditolo ani amchim magnnim kiteak aikotolo? Avoi-bapain aplea bhurgeank bore dhormik riti-rovixen voir kaddunk zai. Konknnint ek mhunn’ni asa: “Fuddlem zot cholta toxem fattlem cholta.”

Ghov-bailam eka ghorant jietat punn tim borobor rozar/magnnem korinant. Tor tanchean khuxeal jivit koxem

jieonk zata? Tanchea modem koslem-nam-koslem goir somzut utpon zatoch asta ani oxem ghoddonk karann

tim Deva sorxilim koddsorleant. Zaite pavtt ghov ani bail kuxin magnnem kortat ani somzotat ki tanchim

bhurgiim kuxin magnnem kortat astelim mhunnon – hacho porinam? Ek futt poddlolo ghorabo! Kednaim

okosmat konnanchoi okasianv aslear ani bhurgeank rozar korunk maglear tankam “Amchea Bapa” pasun sarki mhunnonk einam! 

Avoi-bapain magnneank oromb divn bhurgeank fuddem cholonk xikovnk zai. Oxi ek mhunn’nni asa: “Zo

kuttumb sangata rozar korta to sodanch sangata jieta.” Hem amchea monan dovrum-iea ani zorui ami amcho

kaido pallunk visorleanv zalear amchea jivitachi novsorni korun Dev-bhirantichem suki jivit jieonk tozvit

korunv-iea.

Aiz-kalchea kallar magnnem ekdom gorjechem kiteak magnnem amkam sondi dita Devak fuddo korunk ani 

tannem dilelelea sorvoi denneank dhinvasunk ani toxench peleacchea gorzank ani koxtt-dogd bhogteleam pasot 

magonk. Jezun mhullam: “Darar mar ani dar ugoddttelem; mag ani tuka melltelem.” Tor ami sodankal 

magnnem korunk sonvoim korum-iea nhoi fokot amkam goroz tednam bogor dispott’ttem. 

Moi-mogan,

Domnic Fernandes

Gaumvaddi, Anjuna, Goa
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ENGLISH TRANSLATION

MAGNNEM (PRAYER)

Religion is a discipline. If we have discipline, everything falls in place and turns out to be right; if not, life gets

messed up.

Prayer is necessary in life. It is a communication between us and God. By praying to God every day, we

increase our relationship with God.

Past generations did not just pray to God when they attended the Catechism classes in preparation of their first Holy Communion and Chrism but they continued the praying until they died.

This is the difference between today’s generation and past generations. In the past, they believed in God the

Creator; hence, their prayers were almost immediately answered and they were blessed. Today, we think we are greater than God; hence, our prayers are rarely answered.

Jesus gave us a meaningful prayer - ‘Our Father.’ But how many say it carefully and apply its meaning to our

lives? We memorize our prayers like a parrot and keep on repeating them without even realizing what they

mean. If we reflect on each word of the second part of the ‘Our Father,’ those words can help us attain eternal life.

For most of us, praying has become an extra activity - a part-time exercise. We just say it because we are

required to say it, without meaning it. We don’t feel tired or fall asleep when we watch a long movie or a TV

serial or cricket match but when it comes to prayers, more specifically the daily Rosary, we begin to toll the

bells within less than five minutes thus making our prayer look less important than all other activities.

Presently, we pray to God only when we need favors otherwise we don’t have any time for God. Whenever we are in difficulty or fall sick we rush to the Church, pray to all the saints and to Our Lady and even make a vow to celebrate a litany in thanksgiving to a cross or a particular saint or to pay a visit to the shrine of Our Lady of Vailankani in Tamil Nadu.

Once we get our favor(s), we are back to our ‘no time for God’ attitude – Kam’ zalem, voiz melo (Once you are cured, the doctor is forgotten) - ungrateful patient.

According to the discipline that we learned in our childhood, we are supposed to pray five times a day as

follows:

(1) At the ring of the first Church bell at 5:00am - MATINS: wake-up reading. It is a wake-up call to

parishioners. As children, we woke up at the sound of the Church bell, thanked God for helping us to wake up, said our morning prayers and began our morning studies. How many children do this today?

(2) At the ring of the second Church bell at 6:00am - LAUDS: morning prayers. It is a reminder to parishioners to begin their day with prayers and to attend daily holy mass. In the olden days, most people went to Church for 6:00 o’clock mass. How many of us do this today?

(3) At the ring of the third Church bell at 12:00pm - SELT: mid-day prayers.

It reminds parishioners to say mid-day prayers followed by lunch. Most people in the past ate their lunch soon after the mid-day Church bell rang. Today, we have no timing for lunch. Do we pray at the sound of the noon Church bell?

(4) At the ring of the fourth Church bell at 7:00pm - VESPERS: evening prayers. It reminds parishioners to say their evening prayers, which is usually followed by the Angelus. In the olden days, nobody stepped out of the house after the Angelus bell rang. Children were required to report back home before the Angelus bell rang or else they were punished as soon as the Angelus was over. How many of us return home by 7:00 pm? And, do we say the Angelus?

(5) At the ring of the fifth Church bell at 8:00pm - COMPLINE:  night prayers. It is a reminder to parishioners to say their night prayers. People prayed for the departed souls at the stroke of this bell. How many of us do this today?

Do we follow the above-mentioned discipline/principle? No. On the contrary, we devote our time to business, attend countless parties, watch TV programs, etc.

When parents falter, children automatically go astray. It is parents’ duty to gather their children and say rosary every night but instead of doing that they excuse them by saying: “S/he is busy studying.”

By the same token, when final exams approach, those very parents pray to God to help their children pass in

their exams. That’s not all, as if dealing in business, they then make a deal with God and saints that if their

son/daughter passes, they would donate certain amount of money to the Church/Chapel.

If children do not have fifteen minutes to spare to say a rosary, how can we expect God to give us His time and grant us what we ask for? Parents must bring up their children with good religious ethics. There is an interesting Konkani adage: “Fuddlem zot cholta toxem fattlem cholta” meaning people always follow the leader.

Although husband and wife live together, they don’t pray together. So, how can we expect them to live a happy life? There is always some kind of misunderstanding between them; that’s because they have drifted away from God. Many a times each partner prays separately and they assume that their children, too, must be praying separately - the result? A split family! Whenever there is an occasion and if these children are asked to say a prayer, they can’t even complete the “Our Father” prayer!

Parents must take the initiative of saying prayers at home and give a good lead to their children. It is said: “A

family that prays together stays together.” Let us keep this in mind and if we have forgotten our duties let us

rectify ourselves and try to live a God-fearing, happy life.

Prayer is the need and necessity of the hour because it gives us the opportunity to really turn to God & thank 

Him for all the blessings we enjoy and to pray for the needs of those that are suffering. Jesus said: “Knock on 

the door and the door shall open; ask and thou shall receive.” So, let us make it a habit to pray not only when we 

are in need but always.

Moi-mogan,

Domnic Fernandes

Gaumvaddi, Anjuna, Goa 

[As forwarded to gaspar almeida, http://www.goa-world.com/

on June 21, 2011 via email]

Domnic Fernandes with Wendell Rodrigues

In Goa

MY FIRST SCHOOL AND TEACHER - Part 1

MY FIRST SCHOOL AND TEACHER – PART 1

MY FIRST SCHOOL

The Portuguese never made a concerted effort to promote education in Goa. As a result, even by the beginning of the 20th century very few Goans were educated. Job opportunities were few. Therefore, some opted for English Primary Schools so they could at least migrate to the neighboring Union of India or proceed to Africa and/or the Middle East in search of a job.

Initially, educational institutions in Goa were controlled by the Church through different religious orders. Thus, in the beginning of the 19th century, the primary education was limited to Parish Schools. As Governor Generals changed, so did the educational system in Goa.

By the beginning of the 1950s, the Goa Freedom Movement had gained momentum. The Portuguese were worried. All of a sudden they realized that they had failed in their duty to provide basic education to Goans. Therefore, they hurriedly introduced as many Primary Schools in villages as possible.

A student, who wished to study through a medium other than Portuguese, had to necessarily pass his Primeiro Grau exam and only then he could continue his studies in that medium, which was mostly English.

Since the prerequisite to join English medium was Primeiro Grau, many joined Portuguese Primary Schools, thus increasing enrollment figures substantially. This was the reason why suddenly Portuguese Primary Schools sprung up in villages from the third decade of the last century.

Primary Schools were promoted by Pedro Francisco Massano De Amorim (1862-1929) during his tenure as one of the Portuguese Governor Generals to Goa from 1926 to 1929. Although Anjuna was one of the most backward villages in Goa, it was one of the first villages to have a Portuguese Primary School.

Around 1890 a move was initiated to establish an Escola Primária at Anjuna. The construction of a building for the purpose was begun at Tembi at an elevated ground at the center of the village, but, as usual, after the structure reached the plinth level, it had to be abandoned because of internal bickering among various cliques in the village.

The building was finally erected by the main road, about two hundred meters away from the original site - it still exists and functions as a Marathi Xalla (school.)

Portuguese Primary Schoolm, Anjuna, Goa.

http://bit.ly/PortuguesePrimarySchoolAnjuna (Photo by Joel D’Souza)


For those days, it was a big building with the following dimensions:

Length – 35 meters

Width – 11 meters

Height of main walls - 4.50 meters

Inner width of L-shaped corridor – 3.10 meters

The wooden roof on the right side rests on 15 huge pillars, as can be seen on the photo, each measuring 2.50 meters high by 0.50 meters wide, built at an equal distance from each other.


A parapet all around the corridor closed the gaps between pillars. Whenever we wanted to exit sideways, we had to jump from the parapet. Now, they have opened up a portion of the parapet and installed a steel gate.


A concrete footpath has now been built on the outside of the parapet with a metal pipe railing to hold and climb the slanting path, as can be seen on the photo. The open gaps between pillars of the whole corridor are now closed with steel grills.


The school is well-ventilated. The hall had two main entrance doors - it now has four doors.


Initially, there were 18 windows – 9 facing the road, 7 on the inside of the corridor, and 2 by the main entrance. Now, two more windows have been added at the west end of the hall – a total of 20 windows.


During our time at the school, a solid wooden partition divided the vast hall into two sections. These sections were meant for morning and afternoon sessions but only a morning session was held.


Presently, two laterite stone walls divide the hall into three sections and Marathi classes are held in all the three sections.


The original wooden partition was used to create a small office at the west end of the hall, which now has been converted into a washroom.


Since the entrance was wide open, goats, cows and buffaloes would enter the corridor during the rainy season and dirty the place. Therefore, a wooden gate was installed, which now has been replaced by a steel one.


We entered the corridor by stepping on seven steps, which still exist.


There is a cross by the roadside just ten meters away from the school entrance. This cross is called “Dovorneancho Khuris.” A dovornem is an olden-day laterite stone pedestal meant to off-load a pantt’ttem or basket filled with material, which is then pulled back from the dovornem and placed on the head without anyone’s help.


Usually, a dovornem consists of a large, single pedestal but here it has two pedestals at two different levels – a lower pedestal and upper pedestal. Head load was placed on both pedestals; hence, it is a unique cross in Anjuna.


The lower as well as upper pedestals and the main stand on which the cross rests, are now covered with glazed tiles except the cross, which remains in its original shape. A zinc sheet top serves as a shade over it now and protects it from the sun and rain. The annual litany was held on May 4, 2011 (instead of May 3.)

As can be seen in the background of the photo of the cross, an oddachem zhadd or banyan tree (only a few are left in Anjuna now) next to the cross, welcomes everyone to the school.

 http://bit.ly/DovorneanchoKhurisAnjuna (Photo by Joel D’Souza)

This tree did not only provide us its shade but also helped us in our physical activities - we swung on its roots from one end to the other during our free time and even before and after school. Sometimes, we joined two roots with a knot, placed a piece of wood, sat on it comfortably and swung from the tree.

Today’s children may have seen such swinging in Tarzan movies but we were real-life Tarzans of that era, as we swung from one root to the other like monkeys! Sometimes we missed to catch the root at the other end, fell down and broke our crown or fractured an arm! So, what! That was part of our adventurous life!

The whole area around the school is presently enclosed in a stone compound wall. 


The exact date when the School came into existence is not known but it is estimated to have been constructed around 1910. A couple, Antonio Athaide Lobo of Siolim and his wife, Claudina Noronha, taught at the Escola Primária in Anjuna.


So, the school building is definitely more than one hundred years old. The very fact that it survived for over a century proves that the material used was genuine and of high quality, and, of course, it was well-maintained.


If timely maintenance is done, the building can last for another hundred years, but will it escape the axe of demolition and replacement by a concrete structure? That’s the biggest question!


This was my first school where I learned Portuguese alphabets, and it is here that the foundation of my education was laid!


I loved my school very much. I also liked my school building and its yellow color, which continues to be the same till today.


We joined the Portuguese School with Konkani as our mother tongue. We did not write Konkani but we spoke Konkani all the time; we explained and expressed ourselves in Konkani. Our teacher also used Konkani to explain to us. 


Those days, Escola Primária was colloquially known as ‘Aula,’ which roughly translated means a class or a teaching place – a school. In fact, the Aula was the landmark of Anjuna – the passengers would tell the conductor of carreira or public carrier to stop at the Aula lagim/kodde or by the school. When people questioned us: “Tumi khuim gel’leat?” (Where had you been?) We answered: “Ami aulak gel’leanv” (we had been to the school.)

_________________
MY FIRST SCHOOL AND TEACHER – PART 2

PRE-LIBERATION PRIMARY SCHOOL DAYS

Attending school during our time was not easy, as children had a lot of responsibilities at home. But most of these children were successful in their lives because they were all-rounders. Here are some of the difficulties that children faced during their primary schooling then:

Children woke up at the sound of the Church bell at 5:00am - MATINS or wake up call, thanked God for helping them wake up, said their morning prayers and studied for an hour.

Since they were required to help their parents, the next hour was devoted to home duties beginning with washing of vattleo-konnfo or utensils, which included pitullchem tost or brass basin, pitullcheo vattleo or brass plates, matieche buddkule or earthen cooking pots, matiecheo tovleo or earthen curry vessels, kott’tteche dovle or coconut-shell spoons, etc.

They swept the cow-dung floor daily and cleaned the compound of fallen leaves every alternate day. After the cow-dung floors were replaced by cement or tiles, they had to sweep and mop the floor.

Some children had to go to a neighbor’s well to fetch water early in the morning, as until the late Fifties/early Sixties few individuals had wells.

The owner of the well drew water from inside the house with the help of a pulley - the outsiders had to draw water baimchea kannttar ube ravon or by standing on the border of well.

Children had to be experts in drawing water from the well – a little slip of the razu or rope would break the earthen pot, and a little imbalance of feet could land them into the well. Hence, they preferred to draw water from one of the corners of the well, if the well was square in shape, so they could draw up matiecho kollso or earthen pot filled with water safely without hitting the walls.

Before leaving for school, children were required to water plants in their courtyard, including coconut trees.

While mothers prepared breakfast, some children were required to go to a porsum or orchard to water vegetation like onion plants, chilli plants, etc. Here they drew water from an onnddo or pond by standing on a maddacho korvo or coconut log.

In the summer, children also assisted their parents in preparing fields for kharif paddy cultivation e.g. tefam foddunk or to break the clods with a difllo or mallet and in leveling the fields.

Their hard work in the porsum and xet or field was well-appreciated by their parents, as it resulted in self-sufficiency in their homes. Unlike today, they never ran short of items like onions, chilies, rice, etc, which lasted throughout the year.

Some children, especially girls, were required to help their mothers in preparation of chapattis - main breakfast item. On Sundays, children had to assist parents in miscellaneous work.

Some children were required to graze their cattle (cows, buffaloes, goats, etc) on the hill or in the fields. They carried their books with them and studied their lessons while their cattle grazed.

In the evening, they had to make sure every member of the cattle got inside the stable. Similarly, they had to count chicken and chicks before closing kombiyancho ghudd or coop.

Children had to wash and iron their own clothes. Since there was no electricity, it was a tough job for us. We gathered kott’tteo or coconut shells, set them on fire and then fed kollxe/inglle or embers into an iron box.

I joined Escola Primária at the age of 5 but most of my colleagues were more than twice my age; hence, they were old enough to carry out most of the tasks mentioned above except ironing of clothes, which only a few could afford.

Unlike today, when parents either transport their children to school in school buses or private cars or hired mini buses or motorcycles, we went to school on foot. The greatest joy for us was to have a bullock cart ride once in a while provided the cart rider agreed to give us a ride.

Parents of present generation see off their children to school and receive them back at the bus stop or outside their homes. We didn’t receive that type of treatment; there was no time for that, as parents were busy round-the-clock making both ends meet. They knew we were back from school when they saw us around.

Unlike today, villages had red-mud roads, which were full of pot holes.

Most children went to school barefooted. As children, we kicked anything and everything that we came across on the road imagining it was a football! Thus, we sometimes hit a protruding stone on the road and injured our toes. Did we return home? No! We carried on our journey and attended school with toes bleeding!

We received (local) treatment only after we returned home, but sometimes we were treated with a beating for getting hurt! That’s why many a times children didn’t tell their parents about injuries sustained but somehow mother would become aware while bathing the child.

During the monsoon, pot holes on roads were filled with rain water causing mini ponds of different shapes – round, oblong, square, rectangular, and they became breeding ground for frogs.

On our way back home from school, we walked at ease and often played with water in pot holes. At times we would stop by a slightly large pot hole with a lot of water and empty water from it with our feet until tiny frogs jumped out and ran helter-skelter. We caught some of these tiny creatures and placed them in an empty ink pot. Since there was hardly any traffic movement on roads, frogs survived in pot holes without getting killed.

We attended the school come rain or shine. Sometimes the road between the present location of Sirsat shop and Aniket Bar-n-Restaurant was submerged when it rained incessantly for 3-4 days at a stretch but we waded to and fro and attended school; that’s how we grew up as courageous children!

Today’s children carry their books in backpacks, which are loaded to the brim until their backs bend! We carried a few books in a cloth bag.

One of the students, Agnelo D’Souza from Igreja vaddo or Church ward brought his books in a potem or big bag; hence, he was nicknamed “potekar.” He was one of the first Anjunkar to migrate to Portugal soon after Goa’s liberation.

In today’s world, children use markers on erasable boards and flipcharts - we used ardósia or slate and lápis de ardósia or slate pencil. We used single-lined and double-lined caderno or notebook to write on. For our drawings, we used plain or blank paper notebooks.

Today children begin their educational career by using ball point pens but we learned to write with fountain pens.

As children, we bought a caneta com aparo (pen with a nib) or aparachem pen or fountain pen, which had a light wooden holder. We always carried extra nibs in a compass box. To use the pen, we had to carry a tinteiro or ink pot. Once we reached school, we took out the tinteiro from our bag and placed it on the desk. We then wrote our exercises by dipping pen in the ink pot.

As in the olden days, some of us used pens made from porcupine quills and eagles’ feathers. Porcupines were hunted on Anjuna hill with a bhalo or spear during cashew crop season.

http://bit.ly/FeatheredPen

By the end of the day, the tips of our fingers (thumb, index and middle finger) would be partly colored in blue ink – a trade mark we had been to school and written.

One has to hold the pen and write lightly or else the nib breaks. This is why most olden-day students had very good handwriting, which is not the case with the present generation because they use ballpoint pens.

As children, we loved craft work. We bought craft paper from Messrs. Janardan P. Bhobe and Loja Coulekar (now Kavlekar and Sons Bookstores) in Mapusa.

Nowadays, children buy readymade gum bottles; more recently gum sticks, and complete their craft work easily. We had to prepare the gum ourselves. Although gum was available from many types of trees, the best gum came from cashew trees.

We would go on the hill with a koito or machete and put some gashes on cashew trees. Dik or sap oozes from gashes, dries up and strips of gum, which look like molten wax, hang on the trunk of tree.

After a week or so, we would revisit the cashew trees, collect strips of gum and bring it home. We broke strips of gum into pieces, placed them in an empty ink pot or any other empty bottle, added water and left it there for at least two days, and voilà – within 48 hours we had the best homemade gum, which was much better than readymade gum!

Some children, who didn’t want to visit the hill, used cooked rice grains to paste their craft work, but it was not as effective as our gum.

Nowadays, parents give plenty of pocket money to school-going children and some of them spend all that money on junk food, chocolates, etc.

We did not get any pocket money, neither when we were young nor when we grew up. Mind you, there were no shops in Anjuna except one - more on this topic sometime later.

However, the house next to our school ran a khobreacho ghanno or an oxen-driven oil mill, which ground khobrem or dried coconut kernel and extracted coconut oil.

We would run to Domingo Ghannekar’s place during our free time, approach his wife and take a handful of freshly produced hot pêndd or pinnace of coconut and devour it hurriedly.

Hot pêndd is very tasty but since it is dry, it makes one thirsty. So, we would head towards their water well, draw a kollso of water and quench our thirst.

Finally, we would pluck a few leaves of hortelão or pudina from vases on baimcho kantt or border of the well, munch it and end our pêndd-eating session. This is the type of life we lived, which was not only interesting but also healthy!

The only luxury that we occasionally enjoyed during our childhood was purchase of laddoo or milam, which Ms Boddki (a clean shaven widow) prepared and sold in a small room in Purshotam Shirodkar’s backyard in Gaumvaddi.

Today, children complain bitterly whenever electricity is shut down because they cannot study in the absence of light or cool themselves with an electric fan.

How do you think we studied? Electricity arrived in Anjuna in early 1970s. Our only friend at night was biddbiddtto ghasleticho divo or flickering kerosene lamp, which lit our homes and helped us study our lessons. If the lamp ran out of kerosene we had to fetch it ourselves, fill it in the lamp, adjust the wick and continue our studies.

Parents of the present generation spend a lot of money on their children’s education that includes extra tuitions and yet some of them are not successful despite having a luxurious life.

It was not so with us. There were hardly any tutors available then. There was an old goldsmith, Shreedar Chodankar in Fôger Vaddo, Gaumvaddi, who used to come home to give tuitions to young children but his services were limited due to his age. Moreover, most parents could not afford to spend on tuitions. So, it became each child’s responsibility to study and pass – mind you, most children’s parents were illiterate!

Today even Play Schools have mandatory uniforms. We went to school in casual clothes, without any uniform.

We grew up under very difficult circumstances but the good thing was that by the time we graduated from High School or College/University, we knew most aspects of life and were able to handle/run a home independently. Remember, “Necessity is the mother of all virtues!”

But it is not the case with the present generation. Who do you think is responsible for that? Obviously, the parents, who pamper their children and instead of making them do the simplest things in life, they engage them only with books. For each and everything parents’ only excuse is: “They are busy with their studies!”

At the end of their High School or College/University, they may qualify for a job but as far as life is concerned, they are nowhere close even to daily requirement.

They then spend as many years to learn life skills which they failed to learn while focused on their academics. Thus, what they could have learned and achieved simultaneously, they have to spend time and learn separately. Remember, “A child educated only at school is an uneducated child” (George Santayana.) Furthermore, “You can get all A’s and still flunk life” (Walter Percy.)

Moi-mogan,

Domnic Fernandes
Anjuna, Goa
Mob: 9420979201
                                                                                                    

_________________Moi-mogan,


Domnic Fernandes
Anjuna, Goa
Mob: 9420979201
                                             To be continued......

Venerable Fr. Agnelo's Birth and His Family

VENERABLE FR. AGNELO’S BIRTH AND HIS FAMILY

Agnelo Gustavo Adolfo was born on Wednesday, January 21, 1869, at 1900 hrs IST, in Gaumvaddi, Anjuna, Bardez, Goa, western coast of the Arabian Sea. His father, Minguel Arcanjo Mariano de Souza (1826-1880) and mother Maria Sinforosa Perpetua Magalhães (1834-1882), both from Anjuna, were married on May 9, 1854. They were blessed with eight boys and one girl:

1) JOSÉ VICTOR FILIPE QUEROBINO (August 4, 1856-March 7, 1857)

2) MANUEL CRISOSTOMO CANDIDO ARISTIDES F.C. (December 27, 1857-January 13, 1931)

3) QUEROBINO JOSÉ VICTOR (December 8, 1860-August 5, 1906)

4) FLAVIANO ISMAIL CONSTANTINO SANTANA (October 3, 1863-1865)

5) ANGELO INAUDINO EUFEMIANO JOÃO (July 21, 1866-November 30, 1934)

6) AGNELO GUSTAVO ADOLFO (January 21, 1869-November 20, 1927)

7) FLAVIANO ISMAEL SANTANA (February 22, 1871-April 17, 1902)

8) Ms. ADAMANTINA ELISA GRASMILDA (July 23, 1873-January 29, 1984)

9) JOÃO FILIPE SERGIO F. FRANCISCO de CONCEICÃO (March 24, 1876-March 11, 1926)

Twenty three days later Agnelo being weak in health was baptized on February 13, 1869 by Fr. João Batista de Souza, and his godfather was Gustavo Adolfo of Arpora and Anna Piedade from Anjuna. His day of birth coincided with the feast of St Agnes; hence, his parents named him Agnelo. He was the sixth child among nine.

His parents played a crucial role in bringing up their children in the fear of God surrounded during those periods. The middle class family worked on fields and managed a small farming area on which their livelihood depended.

His mother was educated (Portuguese education) with a natural gift in music and played piano and violin; hence, it is noted that she may have devoted her time more in the church affairs. Besides her music talent, she was a tailor and had a fair amount of experience in embroidery and this also may be one of the ways they generated income for a family of 11. Skeptics say she used all her talents for free to the village children and their house always remained packed from day to night due to catechism.

During these secessions, Agnelo became engrossed or enlightened to read the holy scriptures, giving due importance to the church services and later taking initiative to teach others. His holy future was predicted during this period by his close relative Fr. Lazaro Souza.

 At the age of 8, Agnelo received the first Holy Communion, which was unusual in those days of his age, and until death he received it daily and devoted his time reconciling on every Thursday before the Holy Sacrament.

At the age of 11, his father died and two years later his mother who was suffering from unknown illness understood her time to leave for the heavenly abode. She summoned all her children at her death bed and informed them about her end. She then pointed her finger to the picture of Virgin Mary, hanging above her head and said: “From now onwards She will be your mother, and you ask all your needs to her and she will fulfill it to you.” And thus she departed leaving behind all the children orphans at a very young age.

All the children were then under the custody of their paternal uncle, and after his death their eldest brother Manuelino who was a priest undertook the charge. On November 17, 1883 he received the Sacrament of Confirmation from the hands of Patriarch and Archbishop of Goa, Dom Antonio Valente.

Let us continue to pray ardently for his early beatification.

Moi-mogan,

Domnic Fernandes

Gaumvaddy, Anjuna, Goa

Mob: 9420979201

http://www.goa-world.com/

Thursday, 20-01-2011

[As forwarded to gaspar almeida, http://www.goa-world.com/

by Mr. Domnic Fernandes].

Fr. Agnelo D'Souza's 142nd birth anniversary

From: Domnic Fernandes
Sent: Wednesday, January 19, 2011
To: Gasper Almeida
Subject: Fr. Agnelo's birth anniversary



Fr. Agnelo D'Souza's 142nd birth anniversary will be celebrated on January 21 at Pilar and Anjuna (Goa).
A solemn high mass will be celebrated at St. John’s Chapel in Gaumvaddi, Anjuna, the birth place of Fr. Agnelo at 5:00 p.m.

Moi-mogan,

Domnic Fernandes
Anjuna, Goa
Mob: 9420979201
Email: domvalden@hotmail.com


A song in honour of PADR AGNEL by Prem Kumar

Introduction dialogue:

Goenchi zomin kitli povitr ani nirmoll! Hoi, Goyem zaun assa
sonvsarantlo sorg. Dekun, Bhagivont Francis Xavier, Goa avoiche vengen ievun ravla.
Toxech, Goa avoin dog bhagivont putank zolm dila; tantlo ek zaun assa Padr Jose Vaz ani dusro Padr Agnel.

I
Kuddin durboll, jivitan nirmoll, ak’kea sonvsarak gazta tachem nanv
Mezunk zainam titleo milagri keleot, lok tachea paimieamxim ieta marun dhanv
Bandra Ashraman poixi, Musolman, Hindu, Parxi, toxech ozaranim Kristanv
Baghivontak dukh-sukh sangtat ani bhavartan magtat, dimbier ravon tacho ghetat umanv

Chorus
Adhar gorjevontancho, Baghivont Padr Agnel
Gorjek sampoddleleancho, alaxiro Padr Agnel
Bhavartan magxi zalear, pavtolo Padr Agnel
Akantachea vellar ulo mar, sanddchonam Padr Agnel

II
Fulon bongo tollean, Jezuchea mollean, povitr pormollan fankarlolo
Dev-mogan vaddlolo, xegunnanim bhorlolo, Jezuchea mogak to lobdololo
Pettovn Dev mogachi vath, kuttombak korun fatt, aplech khoxen padri zalolo
Polputrar ravon, dekhiche sermanv sangon, Jezuchem utor tho porgottalo

Chorus
Brestaracheo Pilar, boktancheo lainnim lagtat
Kalliz ugttem korun, baghivontak dukh-sukh sangtat
Goyencho put baghivont zalo, mhunn onod maan bhogtat
Tuka veginch altaracho maan favo zanv mhunn magtat

III
Vorsam zalim sabar, Goenchea mollbar, porzollit chondrim to udelolo
21ver Janerache, 1869 vorsak, Baghivont Padr Agnel zolmololo
Anjuna ganvan, Gustav mhunn nanvan, sogllo lok taka vollkotalo
Tea Agnel nanvanchea padrik Devan velo, ani bhavarteank eok bhagivont dilo

Chorus
Tea bhagivonta passot, magnnim korunk lagoiea
Dimbier ravon Jezuk, man amchi bagoviea
Ulas amchea kallzache, Pap Saibak sangoiea
Goyenchea Agnel putak, veginch sant porgott mhunn magoiea.

[Peter D’Costa, known to everyone by his stage name‘Prem Kumar was one of the legends of the Konkani stage. He was basically a ‘partist’(actor) and rarely used to sings songs. It was awfully nice of him to sing a song in honor of Venerable Fr. Agnelo, and the lyrics were written by Prem Kumar, and forwarded to Gulf-Goans e-Newsletter by Domnic Fernandes]
http://www.goa-world.com/goa/fr-agnels/18.htm



Here is the NOVENA PRAYER FOR PETITIONS
Almighty God, our heavenly Father, we gratefully acknowledge your plan for our salvation, even by working miracles through your chosen servants. We thank you for giving us your faithful servant, Fr. Agnelo, as an example of how to follow in the steps of your beloved Son, Jesus Christ. With our whole heart we pray that you may lead us through your Spirit to imitate his saintly life. Grant us also the favour we ask (mention the favour) as a sign that he now shares in the Glory of our Risen Lord.


[From the archives of www.goa-world.com Gulf-Goans e-Newsletter].
Additional links:
http://www.goa-world.com/goa/fr-agnels/index.htm