COMMUNAL GOENKARS? A RESPONSE TO VIKAS KAMAT

The following is a response by Vikas Kamat to my op-ed in O Heraldo, “Intolerance and the Minorotized Groups”, dt: 11 November, 2015:

All Goemkars Not Communal

By Vikas Kamat (12 Nov, 2015)

I read Dale Menezes’ article, “Intolerance and the minoritized groups”, in the Herald, dt. 11 Nov. 2015. I however, have to make a few observations regarding his opinion: As regards the Konkani language and the script issue, the Sahitya Akademi as well as the Government recognizes Konkani in Devanagari script as the official language of Goa. It would not have been possible for the Roman script to be accepted by the Sahitya Akademi and perhaps, Konkani would then never become its official language.

However, I agree that the Catholics in Goa find great difficulty studying in Devenagari. But today, we see many Konkani youth and author-poets who are Catholics, but find no difficulty with Devenagari script. Similarly, the Government of Goa has helped Roman Konkani by establishing the Dalgado Konkani Akademi (DKA).

However, except a few exceptions, the majority Hindus of Goa use Marathi for “official and formal” occasions since decades – right from their early morning newspaper to their wedding invitations.

Menezes has pointed out towards the representation of Goan Muslims in politics. I have also observed that the Goan Muslims have been underrepresented in politics, perhaps due to their miniscule population. One famous Muslim in Goan politics was Sheikh Hassan Haroon, some decades ago. But here, a difference has to be marked between Goan ‘niz Goemkar’ Muslims and non-Goan Muslims. Goa today has many Muslims, but a large chunk of them are the migrants from states like Karnataka – referred to as “ghaati” by Goans. But they meet the labour demands in Goa. These Muslims mostly hail from the Bijapur, Gadag and such parts of Karnataka.

In the recent Municipal polls, one gentleman called Qutubuddin has been elected by the voters.

He is a Muslim and is the people’s choice too, but he is not a Goan Muslim per se. Goans generally do not vote on religion lines. Right from the first Goa, Daman and Diu Legislative Assembly, this can be seen. Anthony D’Souza was elected in the first Assembly from a Hindu majority constituency in North Goa. Even today, Hindu voters vote for Christian candidates and vice versa. Based on a few isolated comments, Menezes should not paint the all Goemkar lot as communal.

MY RESPONSE:

I would like to thank Vikas Kamat for writing such a prompt response (12 November, 2015) to my op-ed, and also for agreeing on many points and arguments I made.

Apologies for being blunt, but it is ridiculous to say “[i]t would not have been possible for the Roman script to be accepted by the Sahitya Akademi and perhaps, Konkani would then never become its [Goa’s] official language”, without a touch of irony. What Kamat is trying to tell us, in essence, is that the Roman script and the people who use it are not legitimate carriers of Goan identity. Thus, a large section of Goans are excluded from Goan cultural life. The fact that the Goa government belatedly started giving out grants to Dalgado Konknni Akademi, does not take anything away from the fact that many Goans for a long time have been at the receiving end of “intolerance”.

Further, it is also important to call out the blatant display of xenophobia and islamophobia in relation to my argument about adequate representation for Muslims in Goa. I think, to make a distinction between Goan and non-Goan Muslims in response to claims for Muslim representation is another way to deny Muslims in Goa adequate representation, as on the ground Muslims are almost invisible-ized in politics. Although it is an oft-repeated anecdote in Goa that the Saraswat brahmins had migrated to Goa (is it a fact or fiction, is a story for another day), yet it is unthinkable today to think of the Saraswats as anything but Goan. One needs to ask why this distinction is made generally in the case of Muslims.

To end, it is not at all my aim to paint the whole of Goan lot as “communal”. In my mind, I am quite clear that those in Goa – be it the migrants, settlers, or natives – who have been at the receiving end of discrimination and intolerance can ever be “communal”. Fact is they can’t be. My only fault in this was to assume that this fact was obvious to all Goans.

ZATINCHIM DURGAM ANI TODDZODD

Mog soglleam addkholincher ani odruxttancher zoit vhorta hi kolpona amkam novi nhoi. TV-cher ani cholchitramni ami tem polletat ani sahityantui tem amkam vachunk melltta. Soglea avhanak ani koxttank fuddo korun aplea mogak somazachi man’yotai tim koxim mellovn ghetat  henvui ami pollelam. Punn osleo kannio kolponik (utopian) aslolean amkam khorem chitr dixtti poddonam. Boroilam vo dakhoilam titlem tem sompem nasta.

               Pandharinath D. Lotlikarachi poilich kadom’bori Toddzodd amkam oslich ek kanni sangta. Konknni vachpeank Lotlikar onvollkhi nhoi karonn tannem aplem likhann Romi ani nagri lipint chappun haddlolem asa. Akaxvanni ani Durdorxonacher tannem nokri kelea ani Romi lipintlea borovpeanchem sahityik yogdan vollkhun ghevun ani aplem likhann chodd ani chodd vachpeam meren pavchem mhunnon tannem hi kadombori romi lipintlean uzvaddak haddlea.

              Hi kadom’bori veg-vegllea patram bhonvtonnim ghunvta: Kristanv-Hindu, voilea ani sokoilea zatinche ani gorib-girest. He kadom’borichem mukhel patr Suzan. Tem gorib ghorabeantlem ani sokoilea zatichem oxem Pandharinath-babachea likhannantlean spoxtt zata. Suzan aplea patranvachea putachea, Babushachea, mogan poddta ani kazar zaunche adinch tem gorbest zata.  Oslea vellar, patranvacho put Babush ghorcheancheo addkholli astanaim Suzana lagim kazar zavunk kobul zata.  Punn tachim ghorchim tancher add yetat. Haka lagun ghorbhpata xivai dusro rosto Suzanak disona ani lojek poddchim nhoi mhunnon Gulfant aplea bapai sorxim tem ani tachi avoi vetat.

               Suzanacho mam’ adhunik vicharancho. Tachea mota pormonnem mog asta thuim zat ani kat manop sarkem nhoi mhunnon. Dekhun Antao-Uncle fuddakar gheta ani Suzanache famili borobor kazarachem ulovop korunk Babushachea ghora veta. Punn tankam thoimchim dhanvddaitat ani  pulisancho adar gheun tankam bhonddkhonnint pasun ghaltat. Kadom’borint Babush ek tovnas bhurgo oxem dakhoila zo apleo vaitt sonvõyo kosoch soddunk sodinam. Kaim vorsam sorlea uprant Suzan Gõyant portota.

               Aplea sobhavak lagun Babushachem vaitt nanv ganvbhor posorta ani taka ekui soirik yena. Babush apleo khonti-dukhi soreant buddoita. Tachea avoy-bapaik zori chinta zata tori mijaxen ani vhoddponnan buddlolim tim astat ani dusreank – odik korun sokoilea-zatichea mon’xeak – hinnsavpachem tim soddinant. Punn hanga kanni ek vegllench vollon gheta. Tanchi dhuv Subhada eka Biharchea tornattea borobor pollon veta. Tednam tankam kollon yeta ki Subhadacho ixtt, Udai zo mhaleanche zatintlo asta ani zannem nigtench aplem dotorponnachem xikop kobar kelolem asta, to Subhadak boro sangati sobhtalo aslo mhunnon.

               Oxir monachim him mon’xeam xevttim aplem chintop bodoltat ani soglem zagear ghalunk vavurtat. Babushachem mon azunuim Suzanak axeta. Jednam Suzanachi famil ani Delhi-cho ek builder­ tanchea bhat-bhensachea kestanvant guspota tednam vatt meklli korunk Babush tankam adar dita ani hem polleun Suzanacheim mon bodolpak lagta. Xekim Suzan ani Babush kazar zatat ani sogllim sukan aplem jivit sartat!

                Mhojea mota pormonnem zaite mud’de borovpean kadom’borint zori voir kaddleat tori zaite uzvadd ghalinastanam urleat ani te ami bariksannem niyallunk zay. Zaticheo beddiyo toddtolo zalear Lotlikar-bab suchoita tem oxem: Aplea bhurgeamni ghetlolea oslea nirnnoyant voddilamni modem poddchem nhoi. Punn kadomborintlea Adlem Chintop hea mathallea khal boroilolea bhagant, zatichea ani dhormachea vadak lagon poddloli futt, vachpeak somzun ghevunk komi poddtta.  Borovpi dhorma vixim kai zati vixim boroita tem titlem spoxtt zainam.  Ontor-zati ani ontor-dhormik lognam (inter-caste/religious marriages) somazak nyai ani sukh mellovun ditolim, hem Lotlikar-babachem dhoronn amcheamni sompeponnim manun ghevunk zainam.  Kiteak oslea ontor-zati  kazaram modem je prosn uprastat te  Toddzodd kadom’borint zori sompeponnim hatall’leat tori te gombhir ani monant gondholl korpi asat. Dekhik, hea adhunik ani novsorlolea kallant ‘vorn-vevostha’ (zacher zat dhorloli asta) ostitvant nam oxem jem borovpi boroita tem manun ghevunk kotthin lagta.

           Suzan hem zori kadom’borintlem mukhel patr, torui tachea jivitantle sogle nirnnoi tacho Uncle-Antao hoch gheta vo aplea noxibant jem nirmilolem asa tem Suzan moneamni manun gheta oxem dakhoilam. Suzan jednam kazar zata tednam tem aplo dhorm ani nanvui bodolta – Suman, mhonnge borem mon oso tacho orth.  He ghoddnukecher borovpi vistaran boroinam ani toxem te sohoz ghoddta oxem dakhoita.  Hanga Suzanacho avaz ho tacho svotacho oso disonam.  Eke vatten vaitt tem soddun divun, borem tem apnnavunk borovpi ulo kortanam eke ostoren aplo dhormuch nhoi tor apli vollokh ani osmitai pasun soddun divop hacher Lotlikar-bab titlo uzvadd ghalina. Oslea ontor-dhormik/zati logna viximchea nirnnoyant avoy-bapain toddzodd korunk zai oxem he kadomboricho hetu asa.  Punn hanga gorib ani sokoilea zatichea Suzanan matr chodd toddzodd keloli disun yeta.

            Zatichem ani protinidhitvachem rajkaronn (politics of representation) koddek dovorlem zalear, Pandharinath Lotlikar ho Konknnintlo ek boreantlo boro borovpi oxem amcheamni mhunnonk zata.  Tachi bhas sundor ani rosall.  He kadom’borint bore hansovpache khinn amkam vachunk melltat.  Dekik, Carnival Ball-ak Babushachim kelolim fokanddam.  Zorui ami  Toddzodd hea utrache don bhag kele zalear amkam don vegllim utram mellttat: todd (mhonnge toddop) ani zodd (mhonnge zoddop). Novo somaz ghoddunk vechea poilim, zatichea bhedbhavacheo sankhlleo ami toddunk zai.  Magir amkam toddzodd korchi gorozuch ghoddiye poddchinam.

Toddzodd borovpi Pandharinath D. Lotlikar (Ponnji: Dalgado Konknni Akademi), 2011; panam 155, Mol Rs. 50/-; Fon: 91-0832-2221688 (Mellta Dalgado Konknni Akademi, Ponnje)

 

(Ho lekh Amcho Avaz-acher uzvaddak aila, tarik: 14 Setembr, 2013, pan 10)  

Inglezint hoch lekh vach hanga. (English translation)

THE ACADEMIC, ECONOMIC, AND EMOTIONAL POLITICS OF KONKANI: A RESPONSE TO ARTI DAS

To

The Editor,

Navhind Times,

We write this letter to indicate that we found the article “Konkani Bhasha: Its Academic, Economic and Emotional Viability”, that appeared in your newspaper on 17 Aug 2013, lacking in terms of conveying the real story regarding the health of the Konkani language.

This article which ostensibly discusses the future development and status of Konkani, including the forces that work for the strengthening of the language, has nowhere, not even once, made a mention of the Roman script, nor of the cultural and literary productions in that script, nor of the institutions engaged in giving the script and its productions new life. Allow us, therefore, to present an alternative narrative about the academic, economic and emotional politics of the Konkani language.

The article commences with a paean to Shenoi Goembab (Varde Valaulikar), in an attempt to situate him as the origin of the literary development of the Konkani language. While there can be no doubt regarding Varde Valaulikar’s contributions to Konkani literature, it should not be forgotten that he was but one of the many supporters of the language and cultural production in it. Notably, while the article makes a case that it is just a small segment of the Konkani-speaking population that is attempting to safeguard the language, reality is entirely to the contrary. The Konkani language acquired its first mass base largely through, but not restricted to, the literary efforts of working class Goan Catholic migrants in Bombay, and the simultaneous articulations of the language on the stage through the associated arts of Tiatr and Cantaram. Tragically however, this literary tradition has been stifled by the policies followed by the official Konkani language establishment since the adoption of the Official Language Act of the State. Nevertheless, Konkani continues to thrive via Tiatr and Cantaram, not merely in the State, but in various parts of the country, most notably Bombay, as well as globally, once again in places where Goan Catholics have migrated in search of employment. Tiatr shows, festivals and competitions receive widespread public patronage and run houseful on a regular basis, in towns as well as villages of Goa. So popular are these performances that it has also led to a thriving business in the sale of CDs and DVDs of these shows.While on the topic of the cultural productions of the Roman script, allow us to highlight the contribution of Romans (Konkani language novels in the Roman script) writers to Konkani literature, amongst whom Reginald Fernandes was the most towering figure, and is believed to have written over 200 books.

Also worth mentioning is the role played by the Konkani language establishment, especially the Goa Konkani Akademi (GKA), in stifling the Konkani language as embodied in the Roman script, and the dialects other than the Antruzi variant identified with, and claimed by, the Saraswat caste.  The GKA has since inception been formed largely by members of the Saraswat caste, and caste-groups and individuals allied with this caste. If anything, this only further contributes to the limited narrative that the articleproffers about Konkani and its alleged proponents.

The article quotes PundalikNaik speaking of the apparently uphill battle that the GKA has waged to raise Konkani to this dubious level of merit. What is not highlighted is the perhaps grimmer battle that this institution and its allied partners have waged against persons writing in the Roman script. Whether in the Kala Academy or the GKA, contributions in the Roman script used to be rejected for competitions, on the basis that Devanagari alone was the official script, and hence the Roman script could not be recognised. As if to add insult to injury, subsequent to these discriminatory rejections, and clearly without reading these works, submissions in the Roman script were routinely dismissed as “lacking in standard”. Rather than attempt to support litterateurs who used the Roman script to achieve these levels of standard, these persons were starved of state support, as they were forced to work in Devanagari and the Antruzi dialect exclusively. With official Konkani’s highly sanskritised form and rejection of Konkani history, we would like to highlight that this was akin to requiring Hindi litterateurs to write in English! Myopic measures of this nature are precisely what have curtailed the growth of literary traditions when, in fact, the rich diversity of Konkani in its many scripts and dialects should be lauded for the fertile possibilities they allow for multifarious growth.The Kala Academy, however, thankfully appears to be changing its policy, as obvious from a recent notice dated Aug 27, 2003, that it has extended the scope of its annual literary awards to include works in Konkani in Devanagari as well as Roman scripts.

Furthermore, the official guardians of the culture of the State systematically went out of their way to ridicule Tiatr suggesting that it similarly lacked standard. This, despite the fact that reputed scholars like Pramod Kale, Rowena Robinson, and Goa University’s Rafael Fernandes have recognised the dynamism of the tiatr form.

The story of Konkani since Liberation, and especially since the adoption of the Official Language Act, has therefore been a history of the destruction of an organic and vibrant language in order to prop up the artificial language dreamed up by a small segment of the Goan polity, more obsessed with Brahmanical purity and pedigree than the health of a polity and a language. Not only does this serve to limit literary and linguistic possibilities based on caste and class, but it also undercuts avenues of growth outside of the limited imagination prescribed by such intention.

To its credit, the essay does refer to the Chief Minister indicating that “it is important that we include various dialects in our writing.” However, this stray phrase would not make much sense to a reader unfamiliar with the quiet but intense battles being conducted behind closed doors. Further, this recognition by the Chief Minister has come about as a result of intense efforts not only to reviving organic Konkani, but also to give it political recognition. Yeoman service in this regard has been rendered by the Dalgado Konknni Akademi, RomiLipi Action Front, and the Tiatr Academy of Goa, three multisectarianfora that have acknowledged the problems that have been caused by the exclusionary strategies of the official Konkani language establishment. As a result of their efforts, one can notice a certain renaissance as artistes long starved of state support now have a sense that their language is not something to be ashamed of, but one they can be both proud of and productive within.

We would also like to point out that the whole idea of a single “mother tongue” has been severely criticised in more recent scholarship, pointing to the fact that the real geographies of any language are much more complex. Indeed, it has been the insistence on colonial, racist, and out-dated notions of a single mother tongue that has resulted in the complicated tensions between those who prefer to use Marathi as public language, and those who prefer to use Konkani, and the wicked suggestion that the demand that state support be offered to schools that provide primary education in the English language is anti-national.

Giving that these essential facts were missing from the article, we believe it risks misrepresenting the complexity of the Konkani language in Goa. As such, we would appreciate it if the editor gave prominent space to this letter as a way of recognising the diversity of the Konkani language, and especially the presence of the Roman script, and non-Antruzi dialects.

Jason Keith Fernandes, Taleigāo – Goa

Dale Luis Menezes, JNU Delhi/ Quepem – Goa

R. Benedito Ferrão, Porvorim – Goa

(A version of this letter was first published in the Navhind Times, in the My Take section, on 2 Sept 2013)