The Mhamai Kamat House....At Goa
One of the oldest houses in Panjim is that of an important Hindu family in Goa, the Mhamai Kamats who had escaped from the Jesuits crusade in Chandor to convert people to Christianity as per the law enforced then by the Christian Missionaries.
Their house at Panjim is located just opposite the statue of Abbe Faria. Some members did get converted while the Hindu section of the family that remained established alliances with the Vijayanagar rulers and the Portuguese government sections thereby shifting to Panjim in the mid 18th century.
The reason for moving into this house was the close relationship of the Mhamai Kamats with the Raja of Sawantwadi who was a bitter enemy of the Portuguese government in Goa. Since the Kamat family had established diplomatic relations with the Vice regal circle of the Portuguese government, the Raja could have benefited from this. This prompted the shifting of the Mhamai Kamat family to Panjim just near the Idalcao palace which was the Viceroy’s official residence after he had left Old Goa and so have been there ever since.
Just along the waterfront is the famous jetty of the Mandovi river where ships would arrive and depart for Bombay. There was quite a lot of commotion during the arrival and departure of ships due to passengers trying to claim their positions on the ship. Opposite this jetty, one can still find the old public buildings.
Opposite the water creek at Betim, one can see the High Court building built in 1878 besides the famous Mandovi Hotel which offers a magnificent and picturesque view across the river. On the Betim hillside opposite the Panjim jetty is a white building or the Sikh Gurudwara which is the only one in Goa besides the one at Vasco, due to less Sikh population in Goa. The Chapel of Dom Lourenco built in the 18th century, is quite congested and crammed for space with an unusual combination roof of a plastered white dome and red tiled pyramid. Within the chapel are the remains of the altars and coat of arms of the Noronha family. A road to the left of the Mandovi hotel leads to the Azad Maidan.
Sunday, January 27, 2008
The Konkani Language...Language of Goa
The Konkani Language...Language of Goa
The Konkani language is the most widely spoken mother tongue of people in each and every part of Goa and is highly responsible for unification of the Goan population.
It is being made as the official language amidst a lot of disputes over its acceptance. Hindus use the Devnagri script while Roman Catholics add the Roman accent to the existing Devnagri script. Although it is widely spoken in Goa, it has a limited use in administration purposes, hence Marathi is made use of for such purposes. Its use as an official language is a major topic of discussion in debates, some favouring it while others going against it.
The Konkani language was initially banned by the Portuguese who destroyed all literary works and books written in Konkani and insisted that Portuguese should be the medium of learning at educational level and used in administrative purposes. It was only in the mid 19th century that the restriction on the use of Portuguese language was lifted due to the extreme difficulty that the Goans faced in using Portuguese for communication as well as commercial purposes. Although Portuguese is not used recently, there are quite a handful of people who still tend to use some Portuguese accent in their conversation, although this is rapidly reducing and only a mere sprinkling of words here and there is observed. Constant debates have been fought over the language to make it official as opposed to Marathi, which is believed to be derived from the Konkani language.
The educational system in Goa follows the Marathi medium of instruction in 80% of the institutes, while only 0.25% follow the Konkani medium. But on a higher scale, English is the most preferred medium of instruction in schools and colleges where 96% of students are taught English. Steps are being taken to include Konkani in the 8th Schedule of the Indian Constitution. The use of English is by far the largest, justified by 3 of the local and national newspapers, which are printed in English.
The Konkani language is the most widely spoken mother tongue of people in each and every part of Goa and is highly responsible for unification of the Goan population.
It is being made as the official language amidst a lot of disputes over its acceptance. Hindus use the Devnagri script while Roman Catholics add the Roman accent to the existing Devnagri script. Although it is widely spoken in Goa, it has a limited use in administration purposes, hence Marathi is made use of for such purposes. Its use as an official language is a major topic of discussion in debates, some favouring it while others going against it.
The Konkani language was initially banned by the Portuguese who destroyed all literary works and books written in Konkani and insisted that Portuguese should be the medium of learning at educational level and used in administrative purposes. It was only in the mid 19th century that the restriction on the use of Portuguese language was lifted due to the extreme difficulty that the Goans faced in using Portuguese for communication as well as commercial purposes. Although Portuguese is not used recently, there are quite a handful of people who still tend to use some Portuguese accent in their conversation, although this is rapidly reducing and only a mere sprinkling of words here and there is observed. Constant debates have been fought over the language to make it official as opposed to Marathi, which is believed to be derived from the Konkani language.
The educational system in Goa follows the Marathi medium of instruction in 80% of the institutes, while only 0.25% follow the Konkani medium. But on a higher scale, English is the most preferred medium of instruction in schools and colleges where 96% of students are taught English. Steps are being taken to include Konkani in the 8th Schedule of the Indian Constitution. The use of English is by far the largest, justified by 3 of the local and national newspapers, which are printed in English.
Kala Academy closes door on Romi script writers
Kala Academy closes door on Romi script writers
Dear all
What a horrible stab in the back. Why this fear to give equal status for Roman Konkani? Is it because if that is given than Devanagri will die an untimely death? Or is there some agenda with the devanagris to kill Roman, which might never die?
How many languages in India use Devanagri, There are many who don’t so why demand Devanagri only for Konkani? Is it to prove that we are Indians? So what about other states in India? What script is used by Malayalam, Tamil, Gujarati, and Assamese? Are all the eastern Indian states using Devanagri? What about Bengali?
Devanagri guys are behaving like Mafia, Tech kortat tem sarkem, urlolea tel lait gele, oxem num? See a few people are using all skills like the mafia is using to deny any right for us poor speakers of Konkani to voice ourselves. What a pity. The power that these few use is sickening. All Tiatrists should boycott Kala Academy. Its these people who have made it an institution. Romans Konkani may use English as their second language but the Devanagris are total Marathi guys who take poroskar both ways. Isn’t it so? If not who buys all Marathi papers that sell in Goa?
Cheers
Jerry Fernandes
Kala Academy closes door on Romi script writers
PANJIM: Dalgado Konknni Akademy president Tomazinho Cardozo has asked Kala Academy chairman Pratapsing Rane not to allow the institution fall victim to the manipulations of Devnagri Konkani protagonists, and become a party to the discrimination meted out to followers of Konkani in Romi script. Reacting to the Kala Academy's decision not to disburse literary awards to Konkani works written in the Roman script, and not to constitute a separate award on par with the Gomanta Sharda Puraskar to writers in Roman script, Cardozo said that Rane had "encouraged the fascist ideas of Uday Bhembre and a few others in their aim to destroy Konkani in the Roman script".
Gomantak Times/October 21, 2007
Dear all
What a horrible stab in the back. Why this fear to give equal status for Roman Konkani? Is it because if that is given than Devanagri will die an untimely death? Or is there some agenda with the devanagris to kill Roman, which might never die?
How many languages in India use Devanagri, There are many who don’t so why demand Devanagri only for Konkani? Is it to prove that we are Indians? So what about other states in India? What script is used by Malayalam, Tamil, Gujarati, and Assamese? Are all the eastern Indian states using Devanagri? What about Bengali?
Devanagri guys are behaving like Mafia, Tech kortat tem sarkem, urlolea tel lait gele, oxem num? See a few people are using all skills like the mafia is using to deny any right for us poor speakers of Konkani to voice ourselves. What a pity. The power that these few use is sickening. All Tiatrists should boycott Kala Academy. Its these people who have made it an institution. Romans Konkani may use English as their second language but the Devanagris are total Marathi guys who take poroskar both ways. Isn’t it so? If not who buys all Marathi papers that sell in Goa?
Cheers
Jerry Fernandes
Kala Academy closes door on Romi script writers
PANJIM: Dalgado Konknni Akademy president Tomazinho Cardozo has asked Kala Academy chairman Pratapsing Rane not to allow the institution fall victim to the manipulations of Devnagri Konkani protagonists, and become a party to the discrimination meted out to followers of Konkani in Romi script. Reacting to the Kala Academy's decision not to disburse literary awards to Konkani works written in the Roman script, and not to constitute a separate award on par with the Gomanta Sharda Puraskar to writers in Roman script, Cardozo said that Rane had "encouraged the fascist ideas of Uday Bhembre and a few others in their aim to destroy Konkani in the Roman script".
Gomantak Times/October 21, 2007
KONKANI Meant to Unite
KONKANI Meant to Unite
By Damodar Mauzo
Every language has different dialects. Styles differ according to the region, caste and community. Even the vocabulary varies. Every trade has its own terminology. These dialects, styles and jargon enrich a language. This is true for any language, be it a vernacular like Tamil or Bengali or English, the international language. Konkani can be no different. Yet, of late, attempts are being made by certain quarters to misguide and divide the people in the name of styles and scripts. This is highly deplorable.
All of us know the role of Goencho Saad and Sot in streamlining the composition and the orthography of Romi Konkani. It was its pioneering editor, Felicio Cardozo who laid the sound foundation of literary Romi Konkani. And who were the other contributors? Dr Manoharrai Sardesai, R V Pandit, Dr Bhikaji Ghanekar, Evagrio Jorge, Fr Moreno D’Souza, Fr Lactancio Almeida, Fr Alvaro Renato Mendes, Soter Barreto and a host of others who worked unitedly with zeal to develop literature in the language. It is true that the majority of Romi writers are Christians. But it is also true that many young Catholic writers are contributing to the Sunaparant. Therefore it is wrong to attribute a script to one particular community. Whether one writes in Devanagari or in Romi, all strive to serve their mother tongue.
Konkani-speaking people are spread over Karnataka, Kerala, Maharashtra and Goa. We all know that due to historic reasons and for the sake of convenience different scripts were adopted for writing Konkani. In Kerala, the people wrote Konkani in the Malayalam script while in Karnataka the majority write in the Kannada script and the Navayat community in the Arabic script. In Goa, both the Roman and Devanagari script are in use. Yet we are all Konkani-speaking people and would love to remain united in the cause of Konkani.
However, the recent views of Tomazinho Cardozo are lacking in balance. The demand for equal consideration for the literature produced in the Romi script is certainly justified. But asking for segregation of Romi from Devanagari is ridiculous. Holding Tiatr festival independent of drama festival is perfectly right, because Tiatr is an indigenous and independent form of drama and must be judged separately. However, when I write in the Romi script the language or the quality of writing cannot be different. It seems that Cardozo has some apprehension that Romi script writers are meted injustice while giving awards. If so, he should speak out and recommend names for a jury panel which he is comfortable with. The path he is taking could result in ‘Hundra Ragan Gharak Uzo’. The Kala Academy, Goa gives annual awards to literary works both in the Konkani and Marathi categories. Books in the Roman script are eligible and are considered for the award. These awards are treated as state awards. The academy also gives the Gomant Sharada Puroskar, a biennial lifetime achievement award, for a Goan writer of outstanding stature. Gomant Sharada Award can go to any writer of eminence irrespective of language as it is not given to the book but in consideration of the stature of the writer. Konkani writers writing in Roman script are certainly eligible for the award.
The Kala Academy has different advisory committees for different faculties including one for literature. Any demand or recommendation with respect to literature has to be evaluated by the advisory committee for the consideration of the executive committee and policy decisions are then taken by the general council. This is a procedure followed by all such bodies. Tomazinho, as a member of the executive committee, had proposed that the Academy awards be given to Romi writers by creating a third category in addition to the ones for Marathi and Konkani. The executive committee should have referred this to the advisory board for their consideration. However, the executive committee approved this proposal. When it came before the advisory board for literature for implementation, the board realising the anomaly of having two prizes for one language did not concur with the decision and hence recorded their protest. The matter then came before the general council for ratification of the EC decision. After due deliberations the council rejected the demand and rightly so. Konkani and Marathi books cannot be treated on par as both are different languages. But giving awards to books by dividing Konkani as Romi Konkani and Devanagari Konkani is highly objectionable.
Tomazinho has played yet another card that was unfair. He demanded that Gomant Sharada Award be given in three separate categories viz. Marathi, Konkani in Devanagari and Konkani in Roman script. His cynical game was to muster support for his demands from the Marathi camp as he had roped in Marathi too in this category. It seems he failed in his attempt. It is heartening to note that both these undesirable demands were rejected by the general council of the Kala Academy.
I am a Konkani writer. I am more at home with Devanagari. I also write in the Roman script. If I write in Devanagari and also publish the same in Roman script then can I claim awards in both the categories? Olivinho Gomes, Jess Fernandes and many more write in both the scripts with equal fluency. Would it be fair to claim awards in both the scripts? If a writer submits his books in both the categories and gets an award in one category then will it mean his writing in one script is good and the other is not?
Mr Cardozo certainly has every right to press for his demands. We live in a democracy. But Tomazinho seems to ignore democratic principles. He is a member of the general council of the Academy and when the decisions of the executive committee were placed before the council for ratification he had every opportunity to express himself. If Uday Bhembre has opposed the decision he has exercised his right of expression. How could one person influence the entire council? If the general council has rejected the move it is because it was convinced that the decision of the executive committee was not in the interest of the people. As a member of the council it was his duty to accept the verdict given in a democratic manner. Submitting a memorandum to the chairman of the Academy and terming the rejection as conspiracy amounts to questioning of the integrity and authority of the general council.
There are certain people who take pleasure in hitting at Uday Bhembre. Uday Bhembre is regarded as one of the most revered leaders of the Konkani movement. His selflessness and love for the land is known to one and all. He has championed the cause of Konkani in the face of strong opposition. His tirade against the policies and designs of the Maharashtrawadis has helped Goans retain their identity. His forceful and persuasive arguments have contributed immensely to the recognition to Konkani at all levels. His rational way of thinking and secular approach to Goan issues has often saved Goa from falling prey to the expansionist and divisive designs of Goa’s enemies. Even his archrivals never question his honesty and integrity.
Personally, I have a high regard for Udaybab because of his relentless efforts to selflessly serve the interests of Goan society. Until recently, I considered Tomazinho Cardozo as a champion of Konkani. But he seems to be reducing himself to being a champion of the Roman script Konkani. It is perfectly all right to be a protagonist of one script. But is it necessary to denigrate the others? Whom does he call the Devanagari fanatics? One thing has to be made clear. Devanagari has not been thrust upon Roman script writers. Tomazinho seems to be ignorant of history. Way back in 1962 when the Vijaya Muley Commission visited the just liberated Goa to study the language situation in Goa it received representations from different quarters. The most vocal opinion in favour of Konkani in Devanagari was a group of Catholic priests. Similarly the same year the first ever set of text books for Konkani was prepared by Dr Manoharrai Sardesai in both the scripts presuming that Catholic schools would prefer the Roman script. However, the move met with strong opposition in favour of Devanagari from the academicians and priests that included Fr Cruz Fernandes, Fr Carmo D’Silva and Fr Moreno D’Souza who believed that no attempt should be made to divide the people. Script has never been a dividing factor, though the protagonists of Marathi did try to segregate the two factions. We were fortunate that we had farsighted stalwarts to lead us. It is sad that the script issue is being blown out of proportion by some people for petty gains. The damage that is being done to the cause of Konkani is immense. Dividing the language in the name of the scripts is neither in the interests of the people nor will it serve Roman script writing. It will only lead to communal disharmony and hatred for one another.
There is more than meets the eye in this mud-slinging tirade against upright persons of unimpeachable integrity. There is a sinister similarity to earlier campaigns by communal elements, which had unsuccessfully sought to destroy Konkani and the Goan identity. An old war stratagem is – What cannot be destroyed by external forces can be made to succumb by suborning it from inside. It would be proper if Tomazinho and his like-minded group pauses a while and not allow themselves to be used as cat’s paws. Otherwise, the fate of the language which countless Goans regard as sacred will be bleak.
www.navhindtimes.com
- Forwarded by www.goa-world.com
By Damodar Mauzo
Every language has different dialects. Styles differ according to the region, caste and community. Even the vocabulary varies. Every trade has its own terminology. These dialects, styles and jargon enrich a language. This is true for any language, be it a vernacular like Tamil or Bengali or English, the international language. Konkani can be no different. Yet, of late, attempts are being made by certain quarters to misguide and divide the people in the name of styles and scripts. This is highly deplorable.
All of us know the role of Goencho Saad and Sot in streamlining the composition and the orthography of Romi Konkani. It was its pioneering editor, Felicio Cardozo who laid the sound foundation of literary Romi Konkani. And who were the other contributors? Dr Manoharrai Sardesai, R V Pandit, Dr Bhikaji Ghanekar, Evagrio Jorge, Fr Moreno D’Souza, Fr Lactancio Almeida, Fr Alvaro Renato Mendes, Soter Barreto and a host of others who worked unitedly with zeal to develop literature in the language. It is true that the majority of Romi writers are Christians. But it is also true that many young Catholic writers are contributing to the Sunaparant. Therefore it is wrong to attribute a script to one particular community. Whether one writes in Devanagari or in Romi, all strive to serve their mother tongue.
Konkani-speaking people are spread over Karnataka, Kerala, Maharashtra and Goa. We all know that due to historic reasons and for the sake of convenience different scripts were adopted for writing Konkani. In Kerala, the people wrote Konkani in the Malayalam script while in Karnataka the majority write in the Kannada script and the Navayat community in the Arabic script. In Goa, both the Roman and Devanagari script are in use. Yet we are all Konkani-speaking people and would love to remain united in the cause of Konkani.
However, the recent views of Tomazinho Cardozo are lacking in balance. The demand for equal consideration for the literature produced in the Romi script is certainly justified. But asking for segregation of Romi from Devanagari is ridiculous. Holding Tiatr festival independent of drama festival is perfectly right, because Tiatr is an indigenous and independent form of drama and must be judged separately. However, when I write in the Romi script the language or the quality of writing cannot be different. It seems that Cardozo has some apprehension that Romi script writers are meted injustice while giving awards. If so, he should speak out and recommend names for a jury panel which he is comfortable with. The path he is taking could result in ‘Hundra Ragan Gharak Uzo’. The Kala Academy, Goa gives annual awards to literary works both in the Konkani and Marathi categories. Books in the Roman script are eligible and are considered for the award. These awards are treated as state awards. The academy also gives the Gomant Sharada Puroskar, a biennial lifetime achievement award, for a Goan writer of outstanding stature. Gomant Sharada Award can go to any writer of eminence irrespective of language as it is not given to the book but in consideration of the stature of the writer. Konkani writers writing in Roman script are certainly eligible for the award.
The Kala Academy has different advisory committees for different faculties including one for literature. Any demand or recommendation with respect to literature has to be evaluated by the advisory committee for the consideration of the executive committee and policy decisions are then taken by the general council. This is a procedure followed by all such bodies. Tomazinho, as a member of the executive committee, had proposed that the Academy awards be given to Romi writers by creating a third category in addition to the ones for Marathi and Konkani. The executive committee should have referred this to the advisory board for their consideration. However, the executive committee approved this proposal. When it came before the advisory board for literature for implementation, the board realising the anomaly of having two prizes for one language did not concur with the decision and hence recorded their protest. The matter then came before the general council for ratification of the EC decision. After due deliberations the council rejected the demand and rightly so. Konkani and Marathi books cannot be treated on par as both are different languages. But giving awards to books by dividing Konkani as Romi Konkani and Devanagari Konkani is highly objectionable.
Tomazinho has played yet another card that was unfair. He demanded that Gomant Sharada Award be given in three separate categories viz. Marathi, Konkani in Devanagari and Konkani in Roman script. His cynical game was to muster support for his demands from the Marathi camp as he had roped in Marathi too in this category. It seems he failed in his attempt. It is heartening to note that both these undesirable demands were rejected by the general council of the Kala Academy.
I am a Konkani writer. I am more at home with Devanagari. I also write in the Roman script. If I write in Devanagari and also publish the same in Roman script then can I claim awards in both the categories? Olivinho Gomes, Jess Fernandes and many more write in both the scripts with equal fluency. Would it be fair to claim awards in both the scripts? If a writer submits his books in both the categories and gets an award in one category then will it mean his writing in one script is good and the other is not?
Mr Cardozo certainly has every right to press for his demands. We live in a democracy. But Tomazinho seems to ignore democratic principles. He is a member of the general council of the Academy and when the decisions of the executive committee were placed before the council for ratification he had every opportunity to express himself. If Uday Bhembre has opposed the decision he has exercised his right of expression. How could one person influence the entire council? If the general council has rejected the move it is because it was convinced that the decision of the executive committee was not in the interest of the people. As a member of the council it was his duty to accept the verdict given in a democratic manner. Submitting a memorandum to the chairman of the Academy and terming the rejection as conspiracy amounts to questioning of the integrity and authority of the general council.
There are certain people who take pleasure in hitting at Uday Bhembre. Uday Bhembre is regarded as one of the most revered leaders of the Konkani movement. His selflessness and love for the land is known to one and all. He has championed the cause of Konkani in the face of strong opposition. His tirade against the policies and designs of the Maharashtrawadis has helped Goans retain their identity. His forceful and persuasive arguments have contributed immensely to the recognition to Konkani at all levels. His rational way of thinking and secular approach to Goan issues has often saved Goa from falling prey to the expansionist and divisive designs of Goa’s enemies. Even his archrivals never question his honesty and integrity.
Personally, I have a high regard for Udaybab because of his relentless efforts to selflessly serve the interests of Goan society. Until recently, I considered Tomazinho Cardozo as a champion of Konkani. But he seems to be reducing himself to being a champion of the Roman script Konkani. It is perfectly all right to be a protagonist of one script. But is it necessary to denigrate the others? Whom does he call the Devanagari fanatics? One thing has to be made clear. Devanagari has not been thrust upon Roman script writers. Tomazinho seems to be ignorant of history. Way back in 1962 when the Vijaya Muley Commission visited the just liberated Goa to study the language situation in Goa it received representations from different quarters. The most vocal opinion in favour of Konkani in Devanagari was a group of Catholic priests. Similarly the same year the first ever set of text books for Konkani was prepared by Dr Manoharrai Sardesai in both the scripts presuming that Catholic schools would prefer the Roman script. However, the move met with strong opposition in favour of Devanagari from the academicians and priests that included Fr Cruz Fernandes, Fr Carmo D’Silva and Fr Moreno D’Souza who believed that no attempt should be made to divide the people. Script has never been a dividing factor, though the protagonists of Marathi did try to segregate the two factions. We were fortunate that we had farsighted stalwarts to lead us. It is sad that the script issue is being blown out of proportion by some people for petty gains. The damage that is being done to the cause of Konkani is immense. Dividing the language in the name of the scripts is neither in the interests of the people nor will it serve Roman script writing. It will only lead to communal disharmony and hatred for one another.
There is more than meets the eye in this mud-slinging tirade against upright persons of unimpeachable integrity. There is a sinister similarity to earlier campaigns by communal elements, which had unsuccessfully sought to destroy Konkani and the Goan identity. An old war stratagem is – What cannot be destroyed by external forces can be made to succumb by suborning it from inside. It would be proper if Tomazinho and his like-minded group pauses a while and not allow themselves to be used as cat’s paws. Otherwise, the fate of the language which countless Goans regard as sacred will be bleak.
www.navhindtimes.com
- Forwarded by www.goa-world.com
Monday, January 21, 2008
CHIRPUTT
Chirputt
Mhaka-i xiddkailolem zalear...
Ghorabeant bhurgem-ball asot zalear soglleankuch sanvrona titli khoxalkai bhogta. Konnagerui logna uprant chodd kall bhurgem zolmona zait zalear, nhoich ghov-bailek bogor akhea ghorabeant khont-husko zata. Ghorchim magir hea ani tea santak angovnneo kortat, Devak, Saibinnik ulo martat. Ani bhurgem-ball zolmotoch keloleo angovnneo pallttat, cheddo zanv, cheddum zanv, vaddtta-vaddtta, gineanak pavta. Avoi-bapui tacho khub mog ani apurbai kortat. Magot titlem-i bhurgeak ditat, dhadoxi kortat, oslech gotir bhurgem vaddta vaddtana avoi-bapain oglli zotnai gheunk zai, taka xistin vaddounk, supurlench astana lhan chuki adarta ten’na, nittaier haddunk gorjechem. Ponn hem korunk avoi-bapui chuktat.
Ek bhurgem iskolak vetana eka cheddeache ixttagotik poddlem tachi ixttagot vaddot geli vaddeantlea zanntteanche nodrek tim poddlim. Bhurgeachim vankddim kortubam, avoik gomoilim ponn avoin porva korunk na, voilean te zannttelek mhollem - “Mauxe, mhojem cheddum toxem korchem na” anik eklean avoik sanglem “polle cheddum omke kodden omkea sangata mouza kortalem”. Ponn cheddvache avoin aplea cheddvak xiddkaunche bodlek, tea mon’xak dhomkailo. Xekim cheddum gorbest zalem, ani magir kitem? Ghorabo lojek poddlo, avoi-bapaik khonticho dhoko, cheddvacher niraxiponn ailem ani hea niraxiponnachea bhesar cheddum avoik xinnlem:” tunvem mhaka poilench xiddkail’lem zalear hanv lojechea bhesar pavchim naslim”.
_________________________
Mhaka-i xiddkailolem zalear...
Ghorabeant bhurgem-ball asot zalear soglleankuch sanvrona titli khoxalkai bhogta. Konnagerui logna uprant chodd kall bhurgem zolmona zait zalear, nhoich ghov-bailek bogor akhea ghorabeant khont-husko zata. Ghorchim magir hea ani tea santak angovnneo kortat, Devak, Saibinnik ulo martat. Ani bhurgem-ball zolmotoch keloleo angovnneo pallttat, cheddo zanv, cheddum zanv, vaddtta-vaddtta, gineanak pavta. Avoi-bapui tacho khub mog ani apurbai kortat. Magot titlem-i bhurgeak ditat, dhadoxi kortat, oslech gotir bhurgem vaddta vaddtana avoi-bapain oglli zotnai gheunk zai, taka xistin vaddounk, supurlench astana lhan chuki adarta ten’na, nittaier haddunk gorjechem. Ponn hem korunk avoi-bapui chuktat.
Ek bhurgem iskolak vetana eka cheddeache ixttagotik poddlem tachi ixttagot vaddot geli vaddeantlea zanntteanche nodrek tim poddlim. Bhurgeachim vankddim kortubam, avoik gomoilim ponn avoin porva korunk na, voilean te zannttelek mhollem - “Mauxe, mhojem cheddum toxem korchem na” anik eklean avoik sanglem “polle cheddum omke kodden omkea sangata mouza kortalem”. Ponn cheddvache avoin aplea cheddvak xiddkaunche bodlek, tea mon’xak dhomkailo. Xekim cheddum gorbest zalem, ani magir kitem? Ghorabo lojek poddlo, avoi-bapaik khonticho dhoko, cheddvacher niraxiponn ailem ani hea niraxiponnachea bhesar cheddum avoik xinnlem:” tunvem mhaka poilench xiddkail’lem zalear hanv lojechea bhesar pavchim naslim”.
_________________________
MYSTICAL SEPTEMBER!
MYSTICAL SEPTEMBER!
Come September the mystical spirit creeps over me like ink into blotting paper. In a thrice my attention goes off at a tangent, drawn by the rain cascading down my window panes. I look out on a dew-drop-decked meadow beyond. How much living theology is written in the book of nature.
I see the glory and beauty of the universe with my third eye, the inner eye of the heart, the eye of wisdom, the eye of love.
How verdant and sprightly the grass is! I relish the refreshing smell of damp soil. The air is crisp and clear. It caresses me gently and wraps itself around me like a silken cloak. The trees are washed clean and inviting. I see flowers dancing gaily in gusty monsoon wind. I join in the dancing.
The fruit-laden, arching branches of trees creak and sing gaily as they sway rhythmically. I cannot resist the charm of nature. I enter sheepishly into God’s dance of exuberant joy and fullness of life.
I see herds of cows and flocks of sheep grazing merrily, lazily in the vast expanse of juicy, green, green grass. They surely savour and ruminate the delicious spread. I cannot take my eyes off this relaxing scene. I am in a pensive mood as I walk down a moist, muddy path. I wonder if humble animals can enjoy nature’s bounty, why can I not feel cosy in its encircling arms? It welcomes me too. In fact, I am already enjoying its motherly ways.
I sit silently, lovingly, mystically at the feet of Jesus, in this bracing, invigorating milieu.
I listen to the symphony of chirping, twittering birds in hundreds of leafy trees. What tranquility! Like medicinal balm for the afflicted heart. The birds of the air do not seem to have a care in the world. No fears, no inhibitions, no worries, no stress. They whistle and flit about in glee. What a delight for the eye. A joy to behold! I say to myself. Look and listen and learn to be like the flowers of the field and the birds of the air.
Joining the birds are the amazing, restless butterflies. These delicate fairy-like creatures catch my imagination. They settle down fleetingly, from one flower to the next, in search of delectable, divine nectar. They do not fret for their daily bread or store food for a rainy day. After all, Mother Earth is their home too.
I am reminded of the empty tomb of the risen Lord in the serene garden. Pregnant stillness! Resurrection power! Nature is the womb of God that receives me in silence.
I stand at the foot of an enchanting hillock. Rain water pours sown a steep fall, like a sheet of glass. I touch the icy-cold waterfall and feel a quickening of the spirit. I feel uplifted and empowered. I am at peace with myself, the surroundings and God. I somehow sense the Creator and His creation. This network has a warm centre called the heart, which is my habitation, my home. Ah! My pulse races. My heart gathers momentum.
There is a universal feeling of oneness that envelops me like an encircling morning mist. A time to cry, “Abba, Father!”
I enter an Ashram at the foothills. Thousands of bells chant sweet music. This coupled with the sonorously rich OM bring heaven down to earth. Cows walk leisurely back from their pastures, to a place that is their home, with little bells round their necks tinkling. I enter the hallowed space of the house of God. What quiet! Total serenity. Surely a tranquil place to be in. Peace pours over me like a soft rain falling sedately on dry ground. I enjoy unruffled calm, radiant joy and rest in God’s titillating presence. I am ensconced in the silence of the Master! The still small voice that spoke to Elijah whispers to me. God spoke to Moses “mouth to mouth” (Num.12:6), He speaks to me too that intimately. I know too well I am a mere earthling in an ethereal atmosphere.
I notice a few animals drink from the placid waters of a glistening stream, that playfully runs across the meadow. I grow ecstatic. The type of experience Abraham Maslow called the “peak experience”, the “moment of rapture”, conversion experience or a moment of illumination, something that St. Paul went through on the road to Damascus.
The low bushes almost cling to wet, soft banks and bloom luxuriantly in all their pristine beauty. A feast for the eye! I take in the ambrosial picturesqueness of Mother Earth. I realize I am slowly but surely getting to be one with the universe, the cosmos. I am astonished at how every single creature, animate and inanimate, is interrelated with the one true God. The awareness brings me prosperity, nothing-broken-nothing-missing, shalom! I know I am back in Paradise mankind had once lost.
And this gold nugget. Contemplation shakes the universe, topples the powers of evil, builds a great society and opens the door to eternal life. But, I did nothing to merit this wondrous grace!
LEON BENT
Come September the mystical spirit creeps over me like ink into blotting paper. In a thrice my attention goes off at a tangent, drawn by the rain cascading down my window panes. I look out on a dew-drop-decked meadow beyond. How much living theology is written in the book of nature.
I see the glory and beauty of the universe with my third eye, the inner eye of the heart, the eye of wisdom, the eye of love.
How verdant and sprightly the grass is! I relish the refreshing smell of damp soil. The air is crisp and clear. It caresses me gently and wraps itself around me like a silken cloak. The trees are washed clean and inviting. I see flowers dancing gaily in gusty monsoon wind. I join in the dancing.
The fruit-laden, arching branches of trees creak and sing gaily as they sway rhythmically. I cannot resist the charm of nature. I enter sheepishly into God’s dance of exuberant joy and fullness of life.
I see herds of cows and flocks of sheep grazing merrily, lazily in the vast expanse of juicy, green, green grass. They surely savour and ruminate the delicious spread. I cannot take my eyes off this relaxing scene. I am in a pensive mood as I walk down a moist, muddy path. I wonder if humble animals can enjoy nature’s bounty, why can I not feel cosy in its encircling arms? It welcomes me too. In fact, I am already enjoying its motherly ways.
I sit silently, lovingly, mystically at the feet of Jesus, in this bracing, invigorating milieu.
I listen to the symphony of chirping, twittering birds in hundreds of leafy trees. What tranquility! Like medicinal balm for the afflicted heart. The birds of the air do not seem to have a care in the world. No fears, no inhibitions, no worries, no stress. They whistle and flit about in glee. What a delight for the eye. A joy to behold! I say to myself. Look and listen and learn to be like the flowers of the field and the birds of the air.
Joining the birds are the amazing, restless butterflies. These delicate fairy-like creatures catch my imagination. They settle down fleetingly, from one flower to the next, in search of delectable, divine nectar. They do not fret for their daily bread or store food for a rainy day. After all, Mother Earth is their home too.
I am reminded of the empty tomb of the risen Lord in the serene garden. Pregnant stillness! Resurrection power! Nature is the womb of God that receives me in silence.
I stand at the foot of an enchanting hillock. Rain water pours sown a steep fall, like a sheet of glass. I touch the icy-cold waterfall and feel a quickening of the spirit. I feel uplifted and empowered. I am at peace with myself, the surroundings and God. I somehow sense the Creator and His creation. This network has a warm centre called the heart, which is my habitation, my home. Ah! My pulse races. My heart gathers momentum.
There is a universal feeling of oneness that envelops me like an encircling morning mist. A time to cry, “Abba, Father!”
I enter an Ashram at the foothills. Thousands of bells chant sweet music. This coupled with the sonorously rich OM bring heaven down to earth. Cows walk leisurely back from their pastures, to a place that is their home, with little bells round their necks tinkling. I enter the hallowed space of the house of God. What quiet! Total serenity. Surely a tranquil place to be in. Peace pours over me like a soft rain falling sedately on dry ground. I enjoy unruffled calm, radiant joy and rest in God’s titillating presence. I am ensconced in the silence of the Master! The still small voice that spoke to Elijah whispers to me. God spoke to Moses “mouth to mouth” (Num.12:6), He speaks to me too that intimately. I know too well I am a mere earthling in an ethereal atmosphere.
I notice a few animals drink from the placid waters of a glistening stream, that playfully runs across the meadow. I grow ecstatic. The type of experience Abraham Maslow called the “peak experience”, the “moment of rapture”, conversion experience or a moment of illumination, something that St. Paul went through on the road to Damascus.
The low bushes almost cling to wet, soft banks and bloom luxuriantly in all their pristine beauty. A feast for the eye! I take in the ambrosial picturesqueness of Mother Earth. I realize I am slowly but surely getting to be one with the universe, the cosmos. I am astonished at how every single creature, animate and inanimate, is interrelated with the one true God. The awareness brings me prosperity, nothing-broken-nothing-missing, shalom! I know I am back in Paradise mankind had once lost.
And this gold nugget. Contemplation shakes the universe, topples the powers of evil, builds a great society and opens the door to eternal life. But, I did nothing to merit this wondrous grace!
LEON BENT
Xikxokank Dhin'vas!
Xikxokank Dhin'vas!
Amchea jivitant ami zaitem dusream koddlean xikleanv. Toxench zaite pavtt amkam jem kitem somzonam tem iskuttavn amkam kollit kortoleak ami xikxok mhonntanv. Tor xikxok mhollear nhoinch xallentlo punn hea bhair-ui zaite monis amkam jivitache panvdde xikoitat. Punn Xikxokanchea Disa ami fokot xallamnim ani kolejimnim somarombh kortanv. Kitli uxir zata zait amchi somarombhnni ani dhin’vasnni!
Purvilea kallar thaun xikxokanchem mhotv mandun ghetlam. Tea tempar ek Guru aplea xisam borobor gurukulant vo axromant ravtalo. Guruchem ek utor adnea koxi xis mandun palltale.
Toxench uprant ailo mar-pett divn bhurgeank sudravpacho kall. Mastorachea hatant lamb fittfittit boddi pollevn bhurge babdde koddkoddtale. Thoddeank kollsanvantuch mutunk zatalem. Mar poddta te bhirantin kitlinch zannam xallek vochonastanam vo xalla soddun ghora boslim. Ani atam xikop nam mhunn roddtat. Xikxokak bhurge bhiyetale khore punn thodde bhov respet-ui ditale.
Novi pod’dot, nove torechem xikop, novem bhou bhitor sorlem ani xikxonnik mollar zaitem bodlop zalem. Aiz boddi, ruler hancho chodd vapur korinant ani haka lagun bhurgim chodd xikunk sodinant oxem dista. Punn aiz legun zaite xikxok aplo koddok sobhav vaprun bhurgeank benkddaunk sodtat. Oxem kelear bhurgim xikxokak bhiyetat khorim punn tankam oslea xikxokanchi tiddok marta.
Pollevnk gelear, choddxeam xikxokank bhurgim apnnak bhiyelelim zai. Bhurgim xikxokank respet ditat tankam bhiyetat hem sarkem nam. Hem sot xikxokamnim somzunk zai. Xikxokanchi bhirant nhoi bogor respet gorjecho. Kiteak bhurgeak kosli-i goroz asa zalear tannem xikxoka fuddem yevop gorjechem. Nam zalear xikxokancho faidoch nam. Adlea tempar bhurgeam kodde sarkem koddok ravlear kontak yetalem. Punn aichea kallant bhurgim zaitea-somajik, kuttumbik, dhormik ani her zaiteam proxnamnim ghuspololim astat. Tanchim bhavnnam ugtim korunk tankam ek vhoddil, ek ixtt ani visvaxi veaktichi goroz. Ho anvddo tancho eka xikxokan purai zalo zalear, eka bhurgeachem zaitem boreponn disun yetelem.
Zaite pavtt xikxok eka bhurgeak somzunk chukta. Bhurgeak sobhemazar vo vorgant kikont kelo zalear hem tachea monant guntun urta. Punn tachem boreponn vollkhun, tache oskotaye add zhuzunk taka sfurti dili zalear to kednach xikxokacho man denvunk divcho nam. ‘Black’ film amkam ‘teacher’ konn, koso zavcho hachi barik somzonni dita. Ek borovpi oxem boroita: “Teacher encourage in public, discourage in private”. Encourage - borem tem korunk ani discourage - vaitt gunn ani oskotaye add zhuzunk.
Aiz kitlexech bhurge iskol soddun bekar bhonvtat, kiteak tankam borem xikovpi meule nam vo konnachea tori vaitt utran tanche bore gunn harovle.Toxench dor bhurgo veg-vegllea gunnamnim bhorlolo asta. Thodde chodd bore xiktat vo thodde huxar khellgoddi astat, adi.
Ek xikxok mhollear somazacho dusro Dev zo amcho fuddar tanchea hata-khal aslolea bhurgeam vorvim akartat. Jednam amchea iskolant vo kolejint bhurgeantlem boreponn vollkhunk chuklea thoim somazant konnache tori bore dekhintlean bhurge zaitem xikleat.
Argam osleam sabar xikxokank, zanche vorvim zaite bore gunnache veokti uprasleat.
Selza Lopes
Amchea jivitant ami zaitem dusream koddlean xikleanv. Toxench zaite pavtt amkam jem kitem somzonam tem iskuttavn amkam kollit kortoleak ami xikxok mhonntanv. Tor xikxok mhollear nhoinch xallentlo punn hea bhair-ui zaite monis amkam jivitache panvdde xikoitat. Punn Xikxokanchea Disa ami fokot xallamnim ani kolejimnim somarombh kortanv. Kitli uxir zata zait amchi somarombhnni ani dhin’vasnni!
Purvilea kallar thaun xikxokanchem mhotv mandun ghetlam. Tea tempar ek Guru aplea xisam borobor gurukulant vo axromant ravtalo. Guruchem ek utor adnea koxi xis mandun palltale.
Toxench uprant ailo mar-pett divn bhurgeank sudravpacho kall. Mastorachea hatant lamb fittfittit boddi pollevn bhurge babdde koddkoddtale. Thoddeank kollsanvantuch mutunk zatalem. Mar poddta te bhirantin kitlinch zannam xallek vochonastanam vo xalla soddun ghora boslim. Ani atam xikop nam mhunn roddtat. Xikxokak bhurge bhiyetale khore punn thodde bhov respet-ui ditale.
Novi pod’dot, nove torechem xikop, novem bhou bhitor sorlem ani xikxonnik mollar zaitem bodlop zalem. Aiz boddi, ruler hancho chodd vapur korinant ani haka lagun bhurgim chodd xikunk sodinant oxem dista. Punn aiz legun zaite xikxok aplo koddok sobhav vaprun bhurgeank benkddaunk sodtat. Oxem kelear bhurgim xikxokak bhiyetat khorim punn tankam oslea xikxokanchi tiddok marta.
Pollevnk gelear, choddxeam xikxokank bhurgim apnnak bhiyelelim zai. Bhurgim xikxokank respet ditat tankam bhiyetat hem sarkem nam. Hem sot xikxokamnim somzunk zai. Xikxokanchi bhirant nhoi bogor respet gorjecho. Kiteak bhurgeak kosli-i goroz asa zalear tannem xikxoka fuddem yevop gorjechem. Nam zalear xikxokancho faidoch nam. Adlea tempar bhurgeam kodde sarkem koddok ravlear kontak yetalem. Punn aichea kallant bhurgim zaitea-somajik, kuttumbik, dhormik ani her zaiteam proxnamnim ghuspololim astat. Tanchim bhavnnam ugtim korunk tankam ek vhoddil, ek ixtt ani visvaxi veaktichi goroz. Ho anvddo tancho eka xikxokan purai zalo zalear, eka bhurgeachem zaitem boreponn disun yetelem.
Zaite pavtt xikxok eka bhurgeak somzunk chukta. Bhurgeak sobhemazar vo vorgant kikont kelo zalear hem tachea monant guntun urta. Punn tachem boreponn vollkhun, tache oskotaye add zhuzunk taka sfurti dili zalear to kednach xikxokacho man denvunk divcho nam. ‘Black’ film amkam ‘teacher’ konn, koso zavcho hachi barik somzonni dita. Ek borovpi oxem boroita: “Teacher encourage in public, discourage in private”. Encourage - borem tem korunk ani discourage - vaitt gunn ani oskotaye add zhuzunk.
Aiz kitlexech bhurge iskol soddun bekar bhonvtat, kiteak tankam borem xikovpi meule nam vo konnachea tori vaitt utran tanche bore gunn harovle.Toxench dor bhurgo veg-vegllea gunnamnim bhorlolo asta. Thodde chodd bore xiktat vo thodde huxar khellgoddi astat, adi.
Ek xikxok mhollear somazacho dusro Dev zo amcho fuddar tanchea hata-khal aslolea bhurgeam vorvim akartat. Jednam amchea iskolant vo kolejint bhurgeantlem boreponn vollkhunk chuklea thoim somazant konnache tori bore dekhintlean bhurge zaitem xikleat.
Argam osleam sabar xikxokank, zanche vorvim zaite bore gunnache veokti uprasleat.
Selza Lopes
Saturday, January 19, 2008
Romi masikam bond korpak naddbudi kiteak?
Romi masikam bond korpak naddbudi kiteak?
Purtugez kallar eka vellar Konknni bhaxecher marekar kall upraslo. Ticho dusman voir sorun Gõyantli Konknni nopoit korpacho nett dhorlo, tednam khup luskonn zalem khorem, torui loka modli Konknni nam korpak ghoddlem nam. Atam amchech modle bhaxeche lipicho vad ghevn zhuz choloitat. Hem zhuz konnacheach faideachem nhoi punn sogleank luskonnan ghalpachem mhonn hanv somzotam.
Fattlea xekddeant thaun Romi lipyen kitlinch Konknni potram ailim ani gelim. Konknni mogiamnim tim vhoddle umedin suru kel’lim punn tankam duddvancho palov vo konnachoch adar nam zavn tim morun gelim.
Tednacho kall khup vegllo aslo. Pollevnk gelear adim ani atam zaitench veglleponn disun yeta. Gulab-a sarkem masik bond zavop vo korop mhonnlear dubavachem kortub hanvem mhonnlem zalear konnak vaitt disunk favonam. Dhunvor voir sorta to polletoch khoim tori uzo pettla mhonn somzum yeta. Voir sortolo ho dhunvor mhojeanuch nhoi tor konnacheanuch damun dovrunk zainam.
Hem hanv borounk pavlom, jednam 25 vorsancho Gulab masik bond zata mhonn aikotanch Konknni vachpeank dhoko boslo. Mhaka-i ojap dislem. Fausto Costa-bab Konknnicho okhondd mogi oxem korunk divpachoch nhoi mhonn mhaka khatri asa. Mhozo padri ixtt sorgest Freddy Costa krutt legun dilear apunn jivo astanam apnnem suru kel’lem masik bond kortolo-xem disonam.
Oso dubav lagta, ki hea masikacher lipi-vadacho bi ddobhav poddunk na mum? Oxem-i zaum-ie Gulab toyar korpak Fausto babak dor mhoineak Mumboi thaun Gõyant yevpache tras poddtat nhoi? Vo her-ui khasgi proxn uprastat zaum-ie. Kitem-i zaum, 26 vorsam hea masikan itlo boro vavr kel’lo to atam nirfolli kiteak zavcho?
Vincent Carvalho,
Mumbai.
http://www.v-ixtt.com/vachpiboroitat.html
Purtugez kallar eka vellar Konknni bhaxecher marekar kall upraslo. Ticho dusman voir sorun Gõyantli Konknni nopoit korpacho nett dhorlo, tednam khup luskonn zalem khorem, torui loka modli Konknni nam korpak ghoddlem nam. Atam amchech modle bhaxeche lipicho vad ghevn zhuz choloitat. Hem zhuz konnacheach faideachem nhoi punn sogleank luskonnan ghalpachem mhonn hanv somzotam.
Fattlea xekddeant thaun Romi lipyen kitlinch Konknni potram ailim ani gelim. Konknni mogiamnim tim vhoddle umedin suru kel’lim punn tankam duddvancho palov vo konnachoch adar nam zavn tim morun gelim.
Tednacho kall khup vegllo aslo. Pollevnk gelear adim ani atam zaitench veglleponn disun yeta. Gulab-a sarkem masik bond zavop vo korop mhonnlear dubavachem kortub hanvem mhonnlem zalear konnak vaitt disunk favonam. Dhunvor voir sorta to polletoch khoim tori uzo pettla mhonn somzum yeta. Voir sortolo ho dhunvor mhojeanuch nhoi tor konnacheanuch damun dovrunk zainam.
Hem hanv borounk pavlom, jednam 25 vorsancho Gulab masik bond zata mhonn aikotanch Konknni vachpeank dhoko boslo. Mhaka-i ojap dislem. Fausto Costa-bab Konknnicho okhondd mogi oxem korunk divpachoch nhoi mhonn mhaka khatri asa. Mhozo padri ixtt sorgest Freddy Costa krutt legun dilear apunn jivo astanam apnnem suru kel’lem masik bond kortolo-xem disonam.
Oso dubav lagta, ki hea masikacher lipi-vadacho bi ddobhav poddunk na mum? Oxem-i zaum-ie Gulab toyar korpak Fausto babak dor mhoineak Mumboi thaun Gõyant yevpache tras poddtat nhoi? Vo her-ui khasgi proxn uprastat zaum-ie. Kitem-i zaum, 26 vorsam hea masikan itlo boro vavr kel’lo to atam nirfolli kiteak zavcho?
Vincent Carvalho,
Mumbai.
http://www.v-ixtt.com/vachpiboroitat.html
Don Dhonianchi Seva
Don Dhonianchi Seva
- Ramkrishna Zuarkar
Duddu boro titlo vaitt. Bolsant aslear boro, mathear dovorlear vaitt. Magir to motint rigta. Duddvacho mog lagta ani mon’xancho mod vaddta.
Duddu zoddun zaite vhoddle duddvankar zaleat. Punn soglech duddvanche dhoni nhoi. Duddu tancho dhoni ani te duddvanche gulam’. Te duddvank khelloinant.Tor duddu tankam nachoitat. Naka zal’leo kornneo korunk laitat.
Dev amcho dhoni. Punn kaim zann duddvank-ui aplo dhoni mantat ani dogainchi seva korunk sodtat. Hi don dhonianchi seva sarki nhoi. Magir sorginchem sukh kitem tem somzonam. Duddvantuch sorg mandunk lagtat.
Zaite zann poixeanche axek boreponn ogddaitat. Rajkornni fuddari porjechi seva korta mhonntat. Punn tancho mogacho dhoni poiso zatokuch dogainchi seva korunk tankam avgodd zata. Tankam duddvanchi porva ani porjechi beporva zata. Duddvanche axek lagun boreo-boreo yevzonneo te padd ghaltat. Poixe kitle-i kelear as bagonam, lakh zatoch krutt korche-xe dista. Jinn sompchelo vell ailo torui poixeanchi as somponam. Te khuim dovorche, kitem korchem tem kollonam. Velean apovnnem ailear porian tancho jiv poiexam kodde oddta. Ani jiv modench humkollta.
Choddxe duddvanche gulam’ apunn Devachi seva korta, Deva aplo dhoni mhunn sangtat. Punn tancho mogacho dhoni duddu asta. Deva dhonia pav oxem te lokak dakhovnk mhonntat. Punn motint tanchea“Duddva dhonia pav”oxem asta.
Duddvamkar dev-bhokt mhunn dakhoitat te bhailean bore. Punn kallzant xanti nam. Duddvant Dev-bhokti ghalun ti godd korunk sodta. Punn dudant sakor ghalche bodlek dudant mitth ghal’lea vori zata. Devacho mog aslo tori-i duddvancho mod tantum mitth ghalta. Eka hatant Devosponnacho bavtto ani dusrea hatant poixeancho pottlo ghetlo mhunn sovong sobonam.
Somajik vavrant pasun poixeanchi as dhorlear somazachi seva sarki zainam. Porteo somazant dhoxi ghalchem kam’ ghiddta. Kaim zann devosponnan rajkoronn bhorxitat. Punn ti misoll sarki zainam.
Sahitik vavrant pasun duddu zaiti vatt laita. Sahitik vachpanchi porva korinastanam suvidha, sovloti ani puroskar sodunk lagta. Man naslear-ui cholta punn man-dhon zai oxem taka dista. Vachpeam koddlean puroskar ho khoro puroskar hem to visorta Ani sorkara koddlean puroskar ghevnk to axeta. Punn puroskaramnim purovlo zalear pasun tachi as somponam. Duddu ekvott foddunk mat huxar asta.
Halim don dhonianchi seva korchi sonvoim chodd zalea. Duddvank khupuch man divnk lagleat. Itlem-i asun adle gorib tori sukh dinant oxem dista. Kiteak tor tea kallar duddu amcho dhoni zavnk naslo. Atam mathear bosta.
Zaiteam zannank duddvantuch soglem sukh dista. Punn tantum sorginchem sukh sampddunk kotthin. Duddvanchem gulamponn soddun Devakuch dhoni manlear tem nizachem sukh mellum yeta.
(V-IXTT)
- Ramkrishna Zuarkar
Duddu boro titlo vaitt. Bolsant aslear boro, mathear dovorlear vaitt. Magir to motint rigta. Duddvacho mog lagta ani mon’xancho mod vaddta.
Duddu zoddun zaite vhoddle duddvankar zaleat. Punn soglech duddvanche dhoni nhoi. Duddu tancho dhoni ani te duddvanche gulam’. Te duddvank khelloinant.Tor duddu tankam nachoitat. Naka zal’leo kornneo korunk laitat.
Dev amcho dhoni. Punn kaim zann duddvank-ui aplo dhoni mantat ani dogainchi seva korunk sodtat. Hi don dhonianchi seva sarki nhoi. Magir sorginchem sukh kitem tem somzonam. Duddvantuch sorg mandunk lagtat.
Zaite zann poixeanche axek boreponn ogddaitat. Rajkornni fuddari porjechi seva korta mhonntat. Punn tancho mogacho dhoni poiso zatokuch dogainchi seva korunk tankam avgodd zata. Tankam duddvanchi porva ani porjechi beporva zata. Duddvanche axek lagun boreo-boreo yevzonneo te padd ghaltat. Poixe kitle-i kelear as bagonam, lakh zatoch krutt korche-xe dista. Jinn sompchelo vell ailo torui poixeanchi as somponam. Te khuim dovorche, kitem korchem tem kollonam. Velean apovnnem ailear porian tancho jiv poiexam kodde oddta. Ani jiv modench humkollta.
Choddxe duddvanche gulam’ apunn Devachi seva korta, Deva aplo dhoni mhunn sangtat. Punn tancho mogacho dhoni duddu asta. Deva dhonia pav oxem te lokak dakhovnk mhonntat. Punn motint tanchea“Duddva dhonia pav”oxem asta.
Duddvamkar dev-bhokt mhunn dakhoitat te bhailean bore. Punn kallzant xanti nam. Duddvant Dev-bhokti ghalun ti godd korunk sodta. Punn dudant sakor ghalche bodlek dudant mitth ghal’lea vori zata. Devacho mog aslo tori-i duddvancho mod tantum mitth ghalta. Eka hatant Devosponnacho bavtto ani dusrea hatant poixeancho pottlo ghetlo mhunn sovong sobonam.
Somajik vavrant pasun poixeanchi as dhorlear somazachi seva sarki zainam. Porteo somazant dhoxi ghalchem kam’ ghiddta. Kaim zann devosponnan rajkoronn bhorxitat. Punn ti misoll sarki zainam.
Sahitik vavrant pasun duddu zaiti vatt laita. Sahitik vachpanchi porva korinastanam suvidha, sovloti ani puroskar sodunk lagta. Man naslear-ui cholta punn man-dhon zai oxem taka dista. Vachpeam koddlean puroskar ho khoro puroskar hem to visorta Ani sorkara koddlean puroskar ghevnk to axeta. Punn puroskaramnim purovlo zalear pasun tachi as somponam. Duddu ekvott foddunk mat huxar asta.
Halim don dhonianchi seva korchi sonvoim chodd zalea. Duddvank khupuch man divnk lagleat. Itlem-i asun adle gorib tori sukh dinant oxem dista. Kiteak tor tea kallar duddu amcho dhoni zavnk naslo. Atam mathear bosta.
Zaiteam zannank duddvantuch soglem sukh dista. Punn tantum sorginchem sukh sampddunk kotthin. Duddvanchem gulamponn soddun Devakuch dhoni manlear tem nizachem sukh mellum yeta.
(V-IXTT)
Gulab-acho Rupea Utosvi Disa, Rajkarnni Kiteam ?
GULAB-cho Rupea Utsovi Disa, Rajkarnni Kiteak?
GULAB-acho Rupea Utsovi xevottacho suvallo Janereche 3rer 2008 zatalo mhonn Dezembr 2007, Gulab masikar ani internet-ar jahir zalam. Tech porim Fr. Freddy J D’Costa Memorial Trust-an ghoddun haddlole sohit’ya boropam spordeche jikhpeank inama bhettoitole ani toxench Konknni borovpeanche som’man zatelem mhonn kolloilam. Dobajeak Goyche Mukhel Montri Digambar Kamat ani NRI-Goa Commissioner Adv. Eduarto Faleiro manache soire koxe astele mhonn gomoilam.
Montreachea hatantlean Gulab Puroskar divnche nhoi ani svikar korteleank opman korcho nhoi mhonn Gulab Setembr 2005 Vachpi Boroitat hea bhagant hanvem boroilelem zalear, Gulab Puroskar-2005-2006 rajkarnni nasun Konknnink yogdan ditele namnechea mon’xachea hatantleant Gulab puroskar vanttpan ail’le mhonn ‘Gulab Puroskar Somitik Porbim’ divn Setembr 2007 Gulab-ar hanvem chitt boroileli asa.
Xevottak Rupea Utsovak mukhel soire dog rajkarnni monis astele ani mhaka dista tachech hatantlean ghoddie inamam bhettovpan yetlim ani vhodd Konknni borovpeancho som’nam zatolo, Zalear disonam tumkam ho 25vis vorsancho nirmoll ani koslench khott naslolo GULAB xevottak hea mon’xachea hatantlean bostovpan yetlo mhonn? Hea mon’xanim Konknni khatir kitlem yogdan dilam? Gulab-an 25vis vorsam apli nirmollai khantte-funttechi vatt cholun sambavlea zalear nimnnea vellar Gulab-acho bolatkar, Goychem padd kortelea ani broxttachar korpeanchea hatantleant kiteak? Ani konnuch vhodda manache Konknnink yogdan dil’le mahan monis nant kai? He vellar mhaka ontor’raxttrik songitkar Remo Fernandes babachi yad yeta. Goy luttat tanchea hatantlean Goa State Award svikar korunk tannem nakarlolo asa.
Gulab-chea Rupea Utsovi Dobajeak sogllo ies anvddetanam, Konknni khatir koslench yogdan korunk naslelea mon’xanchea hatantlean inam ghevn Gulab-acho pormollit pormoll ibaddinakat.
Lino B. Dourado
Wednesday, January 16, 2008
Sunil Palkar - Konkani Poet
Palkar’s ‘Maye Mate’ selected for poets’symposium 2008
NT News Service
Panaji, Jan 15 : Konkani poet Sunil Palkar has been selected for this year’s All India Akashwani Multi-lingual Poets’ meet by Akashwani, Panaji.
His poetry ‘Maye mate’ has been selected for the National Poets’ Symposium 2008. A publicity-shy Mr Palkar has been writing Konkani poetry for over a quarter century, the pressnote here says and adds that he has also handled other literary works such as children’s literature and one-act plays.
His ‘Nagin’ (collection of poems) and ‘Rangmanch’ (one-act plays) have been published. He has compiled songs of national spirit of various Konkani poets all over India, and this collection is in the process of being published. His collection of songs on nationalism of only Goan poets called ‘Rashtrajyot’ has been published. Most of his poems usually take the form of songs, the press release says. He has to his credit a collection of more than 200 abhang (hymns). His songs and abhangs are regularly broadcast over Akashwani.
Palkar has acted in the Konkani film ‘Akant’ as well as in tiatrs. The national symposium of poetry will take place at Akashwani, Nagpur on January 17 and the same will be broadcast on January 25 on the eve of the Republic Day.
- Forwarded by www.goa-world.com
Goa's Pride - http://www.goa-world.com
Gulf-Goans e-Newsletter (Since 1994) archived at
http://www.yahoogroups.com/group/gulf-goans/
Moderated by Gaspar Almeida & presented by Ulysses Menezes www.goa-world.com
Everything becomes a little different as soon as it is spoken out loud.
NT News Service
Panaji, Jan 15 : Konkani poet Sunil Palkar has been selected for this year’s All India Akashwani Multi-lingual Poets’ meet by Akashwani, Panaji.
His poetry ‘Maye mate’ has been selected for the National Poets’ Symposium 2008. A publicity-shy Mr Palkar has been writing Konkani poetry for over a quarter century, the pressnote here says and adds that he has also handled other literary works such as children’s literature and one-act plays.
His ‘Nagin’ (collection of poems) and ‘Rangmanch’ (one-act plays) have been published. He has compiled songs of national spirit of various Konkani poets all over India, and this collection is in the process of being published. His collection of songs on nationalism of only Goan poets called ‘Rashtrajyot’ has been published. Most of his poems usually take the form of songs, the press release says. He has to his credit a collection of more than 200 abhang (hymns). His songs and abhangs are regularly broadcast over Akashwani.
Palkar has acted in the Konkani film ‘Akant’ as well as in tiatrs. The national symposium of poetry will take place at Akashwani, Nagpur on January 17 and the same will be broadcast on January 25 on the eve of the Republic Day.
- Forwarded by www.goa-world.com
Goa's Pride - http://www.goa-world.com
Gulf-Goans e-Newsletter (Since 1994) archived at
http://www.yahoogroups.com/group/gulf-goans/
Moderated by Gaspar Almeida & presented by Ulysses Menezes www.goa-world.com
Everything becomes a little different as soon as it is spoken out loud.
Saturday, January 12, 2008
Udok Doxim Zait,Rogot Doxim Zainam
Voparinchea Bhanddarantlem:
“Udok Doxim Zait,Rogot Doxim Zainam”
Mhojea bhur-geaponnaveli mhaka zaite pavtti yad yeta.Sanje vellar ami chukoinastanam khellunk vetale. Kednam-i mogan khelltale, kednam-i zhogoddtale. Amche modem dog bhav asle. Eka bhavak konnem-i chavoi-lear vo tache kodde konn-ui zhogoddlear dusro bhav tachea adarak yetalo ani tachea bhavak challoito-leak boddoitalo. Hea bhavanche vattek vochunk ami bhiyetale.Tannim vaitt porian kelear ami ogich sostale, boslole kodden mar konn khatolo! Heam bhavancho ekvott pollevn hanv ojap zatalom.Tancho ghorabo ekvottit urtolo oxem hanv somzotalom.
Xetant ner zalo
Punn oxem ghoddonk nam.Te dog-ui logn zatoch tanchea ghorant tancheo bailo aileo. Ekvottachea biamnim ner vompun geleo. Ghorak, bhattak lagun kestanvam suru zalim.Gharant modekotuch ek vonnot ubi zali. . . atam ekamekachem tondd legit disonam.Eka bhavan paik vhela ani dusrea bhavak maim dilea. . . tanche-i vantte keleat! ‘Rogot kednach doxim zainam’him utram mhojem mon ghansaitat.
Dovlot zogddim laita
Punn dusrea vordan anik eka ganvant halinch hanvem dogam bhavanchi khobor aiko-lea.Te-i ghor-bhattak zhogoddtale. Duddvanche axen tankam doxim kel’le. Apleak poddta to ghor-bhattacho vantto mellovn ghevnk te ‘court’- ant pavlole. Ekamekache vhodd dusman! Okosmat vhoddlea bhavacheo don-ui ‘kidney feil’ zaleo. Kitle duddu korchunk toyar, punn ‘kidney’ mellonam ani ek-dog zann poixeanche axek apli ‘kidney’ vikunk fuddem sorunk sodtale, punn tache kidneyk ‘match’ zainam. Konn ekleachi kidney ‘match’ zali ani tea don-ui kidney ‘feil’ zaleleacho jiv vattailo.
Konn pavlo?
Zannant tumi hea piddestak konn pavlo to? Tacho nizacho dusman mhonn somzotalo tacho dhaktto bhav. Taka zaiteam oddchonneank fuddo korunk poddlem, punn to fattim sorlonam. Apli ‘match’ zateli ek kidney oxem mhaka dislem.
Lhanponnim ekvottant
Punn hi ghoddnni soddlear, az amkam ekvottachem chitr titlem sobit disonam. Lhan astanam avoy-bapai vangdda bhurgim khoxal-kayen jiyetat. Bhav-bhoinnancho ekvott sasnnak togpacho oso dista. Punn vaddtam-vaddtam hea ekvottachea chitrak konn tori apleponn-acho lep kaddta. Ghor-bhatt avoy-bapaichem, punn bhurgim tanchim vantteak zhogoddtat. Dot divn logn kel’li dhuv kaidean aplo vantto sodta.
Avoy-bapaichem rinn asa zalear tanche vantte korun, farik korunk konn sodinant, punn avoy-bapaichem kitem aslea-ruch bhurgeank tacho vantto zai. Vostu borobor mon’xanche-i vantte kortat.
Dusmankayecheo vontti
Ekach ghorant jiyetanam thoim dusman-kayecheo vontteo ubeo keleat. Mon’zaitichem, bhurgean-chem nib ghevn heo vontteo tim mozbut korit asat. Eka ghorant don pavtti Saibinnichi bhett, punn konn-ui denngi magunk gelear divchi poddta mhonn ekuch ghor mhonn eklo dusreacher lott’ta.Thoddeanchea ekach ghorak don ank poddleat. Ekach ghorak bizlechim,udkachim, kebolachim, fonachim, veg-vegllim bilam yetat. Bhurgim kaim ekameka lagim zhogddonkuch nant, punn bhav-bhavanche dusmankayek lagun tankam te ekameka lagim ulovnk dinant. Ekach ghorant ravtonam,vonttik kan aslolea bhaxen ,dusre bazun kitem uloita tem mud’dom aikun bhava-bhavak ganvar ghala. Dusrea vordan konn bhitor sorta to he vatten ravtoleancho dusman zata. Tantum logn zal’lem cheddum tancho uzo perounk yeta. Oslea ghorabeant mog nam, xanti nam, bhogsonnem nam. Ani velean misak vetat, Jezuchi kudd xevtat .
Distea bhava-bhoinnink ollkonam ani man dinam zalear, diso-nas-olea Devak koso ollkhotolo ani man ditolo kai? Oslea rogtan doxim zal’lea ghorabeak bhorvan-so nam? Asa.
Eka ankvar cheddvacho fuddar porzollit distalo. Punn okosmat ticheo don-ui kidney cholonam zaleo. Soglleak akant. Tichi ek madr bhoinn apleo kidney aple bhoinnik lagtat teo pollevn vhodddilanchi porvangi ghevn apli ek kidney aplea bhoinnik lagta ti pollevn aple kidney-chi aple bhoinnik bhett keli. Kedo vhoddlo sacrifis .Az piddest bhoinn aple madr bhoinnichi kidney ghalun khoxal jivit jiyeta. Osleam ghoddnneancher niall kelear rogot sompeponnim doxim zainam mhonn spoxtt zata.
Amcheruch nodor ghalchi
Ami kosle doxer asanv tacher ami lokx ghalchem. Dusmankayecheam vontteamnim ami somazant vaitt nirop ditat mhonn ani jem jivit ami jiyetat tache vorvim ami Devak okman kortat mhonn niall korcho. Doxim zal’lem rogot ekttaim haddunk konnem tori fuddarak ghevcho. Kantte toptole. Koddu lagtolem, punn bhorvanxean vatt tanktoleak pormollit fulam ani rosrosit follam melltolim.
Nevel Vell'lekar
“Udok Doxim Zait,Rogot Doxim Zainam”
Mhojea bhur-geaponnaveli mhaka zaite pavtti yad yeta.Sanje vellar ami chukoinastanam khellunk vetale. Kednam-i mogan khelltale, kednam-i zhogoddtale. Amche modem dog bhav asle. Eka bhavak konnem-i chavoi-lear vo tache kodde konn-ui zhogoddlear dusro bhav tachea adarak yetalo ani tachea bhavak challoito-leak boddoitalo. Hea bhavanche vattek vochunk ami bhiyetale.Tannim vaitt porian kelear ami ogich sostale, boslole kodden mar konn khatolo! Heam bhavancho ekvott pollevn hanv ojap zatalom.Tancho ghorabo ekvottit urtolo oxem hanv somzotalom.
Xetant ner zalo
Punn oxem ghoddonk nam.Te dog-ui logn zatoch tanchea ghorant tancheo bailo aileo. Ekvottachea biamnim ner vompun geleo. Ghorak, bhattak lagun kestanvam suru zalim.Gharant modekotuch ek vonnot ubi zali. . . atam ekamekachem tondd legit disonam.Eka bhavan paik vhela ani dusrea bhavak maim dilea. . . tanche-i vantte keleat! ‘Rogot kednach doxim zainam’him utram mhojem mon ghansaitat.
Dovlot zogddim laita
Punn dusrea vordan anik eka ganvant halinch hanvem dogam bhavanchi khobor aiko-lea.Te-i ghor-bhattak zhogoddtale. Duddvanche axen tankam doxim kel’le. Apleak poddta to ghor-bhattacho vantto mellovn ghevnk te ‘court’- ant pavlole. Ekamekache vhodd dusman! Okosmat vhoddlea bhavacheo don-ui ‘kidney feil’ zaleo. Kitle duddu korchunk toyar, punn ‘kidney’ mellonam ani ek-dog zann poixeanche axek apli ‘kidney’ vikunk fuddem sorunk sodtale, punn tache kidneyk ‘match’ zainam. Konn ekleachi kidney ‘match’ zali ani tea don-ui kidney ‘feil’ zaleleacho jiv vattailo.
Konn pavlo?
Zannant tumi hea piddestak konn pavlo to? Tacho nizacho dusman mhonn somzotalo tacho dhaktto bhav. Taka zaiteam oddchonneank fuddo korunk poddlem, punn to fattim sorlonam. Apli ‘match’ zateli ek kidney oxem mhaka dislem.
Lhanponnim ekvottant
Punn hi ghoddnni soddlear, az amkam ekvottachem chitr titlem sobit disonam. Lhan astanam avoy-bapai vangdda bhurgim khoxal-kayen jiyetat. Bhav-bhoinnancho ekvott sasnnak togpacho oso dista. Punn vaddtam-vaddtam hea ekvottachea chitrak konn tori apleponn-acho lep kaddta. Ghor-bhatt avoy-bapaichem, punn bhurgim tanchim vantteak zhogoddtat. Dot divn logn kel’li dhuv kaidean aplo vantto sodta.
Avoy-bapaichem rinn asa zalear tanche vantte korun, farik korunk konn sodinant, punn avoy-bapaichem kitem aslea-ruch bhurgeank tacho vantto zai. Vostu borobor mon’xanche-i vantte kortat.
Dusmankayecheo vontti
Ekach ghorant jiyetanam thoim dusman-kayecheo vontteo ubeo keleat. Mon’zaitichem, bhurgean-chem nib ghevn heo vontteo tim mozbut korit asat. Eka ghorant don pavtti Saibinnichi bhett, punn konn-ui denngi magunk gelear divchi poddta mhonn ekuch ghor mhonn eklo dusreacher lott’ta.Thoddeanchea ekach ghorak don ank poddleat. Ekach ghorak bizlechim,udkachim, kebolachim, fonachim, veg-vegllim bilam yetat. Bhurgim kaim ekameka lagim zhogddonkuch nant, punn bhav-bhavanche dusmankayek lagun tankam te ekameka lagim ulovnk dinant. Ekach ghorant ravtonam,vonttik kan aslolea bhaxen ,dusre bazun kitem uloita tem mud’dom aikun bhava-bhavak ganvar ghala. Dusrea vordan konn bhitor sorta to he vatten ravtoleancho dusman zata. Tantum logn zal’lem cheddum tancho uzo perounk yeta. Oslea ghorabeant mog nam, xanti nam, bhogsonnem nam. Ani velean misak vetat, Jezuchi kudd xevtat .
Distea bhava-bhoinnink ollkonam ani man dinam zalear, diso-nas-olea Devak koso ollkhotolo ani man ditolo kai? Oslea rogtan doxim zal’lea ghorabeak bhorvan-so nam? Asa.
Eka ankvar cheddvacho fuddar porzollit distalo. Punn okosmat ticheo don-ui kidney cholonam zaleo. Soglleak akant. Tichi ek madr bhoinn apleo kidney aple bhoinnik lagtat teo pollevn vhodddilanchi porvangi ghevn apli ek kidney aplea bhoinnik lagta ti pollevn aple kidney-chi aple bhoinnik bhett keli. Kedo vhoddlo sacrifis .Az piddest bhoinn aple madr bhoinnichi kidney ghalun khoxal jivit jiyeta. Osleam ghoddnneancher niall kelear rogot sompeponnim doxim zainam mhonn spoxtt zata.
Amcheruch nodor ghalchi
Ami kosle doxer asanv tacher ami lokx ghalchem. Dusmankayecheam vontteamnim ami somazant vaitt nirop ditat mhonn ani jem jivit ami jiyetat tache vorvim ami Devak okman kortat mhonn niall korcho. Doxim zal’lem rogot ekttaim haddunk konnem tori fuddarak ghevcho. Kantte toptole. Koddu lagtolem, punn bhorvanxean vatt tanktoleak pormollit fulam ani rosrosit follam melltolim.
Nevel Vell'lekar
Wednesday, January 9, 2008
Return of the Language Row
Return of the Language Row
Marathi can never be considered for the official language status in Goa
By R. Cabral
If many saw Union Finance Minister Jaswant Singh's maiden national budget as a populist exercise aimed at taking BJP's tally to around 300 at a likely mid-term Lok Sabha poll in the immediate future, Manohar Parrikar in Goa has signalled his readiness for such an eventuality by unfolding yet another virtually tax-free, populist but undoubtedly a growth oriented budget.
In his third consecutive budget, which has spared the common man from any fresh levies, Chief Minister Parrikar has tried to further widen the scope of budget exercise, which several of his predecessors had turned into a mere annual ritual.
With employment schemes galore, Parrikar is consistently broad-basing his constituency by targeting the younger generation, which he began last by mooting the innovative training cum employment scheme. Seen from purely a vote-bank perspective, Parrikar is consolidating his political base through every budget by reaching to diverse sectors and segments of the population like youth, senior citizens, women, backward communities which, by and large, remained beyond its scope hitherto. Be that as it may, in no way that can undermine Parrikar's political acumen and fiscal skills at piecing together yet another budget full of novel schemes and innovative concepts.
The budget for 2003-04 has hiked excise on liquor marginally and given further incentives to tourism sector by extending the luxury tax off-season tariffs from four months to six months, waived interest and penalty on sales tax overdue, etc. However, he has targeted the high end hospitality industry by seeking to amend the Gambling Act to discourage gambling by restricting the entry of "vulnerable strata of the society" by slapping a Rs.200 per individual entry fee on places of gambling and casinos. He has proposed to enhance the licensing and registration fees under the Tourist Trade Act and to bring in more activities under its purview and ensure better regulation.
In the Rs.3155crore budget, the Chief Minister has tried to concentrate on debt and expenditure management for the tiny State by ostensibly trying to keep borrowing level under control. Goa will implement the much publicised value added tax (VAT) from July1, 2003 by simultaneously abolishing existing entry tax except for petroleum products. All other exemptions will also remain operative till the introduction of VAT. A novel insurance cum gratuity scheme has been introduced for sales tax dealers registered with the department.
In order to help cinema theatres to make them financially viable, the government has reduced the entertainment tax from present 60% to 40%. In a "soft" budget, otherwise, liquor has borne the brunt of marginal dose of taxation. Parrikar has tried to rationalise structure of excise duties and augment revenues by making certain changes in the existing rate structures in various categories of the liquor including IMFL and beer. A health surcharge of 1% will be imposed on the excise duty as well as license fees and the proceeds will be channelled to support and encourage setting up of de-addiction centres by voluntary organisations.
Taking the angle of social cost of growing liquor addiction, the government has sought to discourage the proliferation of the liquor outlets by enhancing application fee for new licenses steeply, but spared the tourism areas. Advertisements promoting all liquor products will be strictly banned by amending the relevant laws.
Extending the "user charge" concept for services provided by government agencies -for those who can afford to pay- introduced by him successfully in last two budgets, Parrikar has introduced nominal fees in the health care system, especially for the advanced diagnostic facilities provided in government
hospitals. The Chief Minister advocates "user charges" concept to imbibe a sense of accountability in the government departments vis-à-vis the citizens.
A relief to the housing sector has been accorded by reducing the Stamp Duty on properties to 5% from 8% and the co-operative sector, which had been exempted from it, will now have to pay 2.5%. In the sphere of higher education, the budget has sought to revise fees structure of colleges to partially cover the increasing costs incurred to provide requisite infrastructure. As a revenue generating measure, the government will tax all kinds of lotteries including on-line ones at 20%. A cess on use of government property to lay cables by various service providers including telecom and cable operators is also on the cards.
One striking feature of this budget with an uncovered deficit of Rs.5.12 crore, is its massive thrust on retention, generation and encouragement of employment in sectors like agriculture, animal husbandry, apart from industries. This is sought to be done through a three-pronged strategy of retention of employment in the traditional sectors such as agriculture and allied activities by making them remunerative, creation of large scale employment by providing incentives to industries to employ people on a sustainable basis, and encoura-gement to self employment. He has proposed to set up "Krishi ghars" which will act as collection, sorting, storage and selling centres for agriculture and horticulture products at various locations.
The budget has given a lot of emphasis on self employment opportunities in traditional occupations by proposing to set up of an "Employment Board" which would provide guidance cum placement facilities for those sections who are otherwise not eligible for employment in government or other organisations, training facilities in various semi skilled activities like hair cutting, tailoring, plumbing, masonry, tourist guides etc, through government establishments are part of the budget proposals.
Talking of state revenues, Parrikar claimed that the revenue receipts of the State have registered a handsome increase of almost 58% during the period of last three years. On the non-tax front, a phenomenal increase of more than 200 per cent in just three years has been achieved thanks to an agreement with Power Trading Corporation (PTC) for sale of surplus power and successful re-negotiation of the power purchase agreement with Reliance Salgaocar Power Corporation Limited (RSPCL).
The budgetary allocations to various departments have been hiked considerably. There is no doubt that the Plan expenditure has increased consistently over the last two years from Rs.251.69 crore in 1999-2000 to around Rs. 593 crore in the current year. Parrikar said that this increase has been achieved with a much lower proportion of increase in borrowings. The net fiscal deficit, which is a broad indicator of loans taken for defraying current expenditure has increased marginally from Rs.412.86 crore in 2000-01 to Rs 415.27crore in the revised estimates of the current year.
The only area of concern has been the revenue deficit, which has increased marginally from Rs.88.61 crore, as projected, to Rs.104.48 crore at the revised estimate stage. The Chief Minister intends to eliminate revenue deficit completely by the year 2004-05.
Generation of sustainable employment has been made the central focus of Goa's industrial policy with a provision of Rs.33 crore towards several schemes like "employment subsidy scheme" for industries which provide employment to local youth, "share capital contribution to local entrepr-eneurs and self employed", "venture capital contribution scheme" and an "interest subsidy" scheme. A Rs.8 crore provision has been made for clearing old capital investment subsidy.
The "Cyberage Age Student" scheme, introduced last year under which government has distributed 1500 personal computers to science students of XI, will be extended to all streams of XI students by expanding its cope to include supply of educational software. Internet connectivity at a nominal rate is also being considered for inclusion. A budget provision of Rs.25 crore has been made for this purpose. The "Mid School Meal" scheme will be implemented in the coming year in more talukas.
The infrastructure development scheme to assist schools for development of infrastructure is also being extended to the colleges during the next year. All government primary schools will be provided with drinking water and toilet facilities.
In order to protect the workers from severe financial distress arising out of retrenchments, the government will launch a new scheme called "Retrenchment Workers' Assistance Scheme". As an indication of his government's commitment to reduce vehicular pollution, he proposes to make all transport vehicles of more than 15 years age go off the roads from 1st October 2003. A "green cess" on non-transport vehicles which are more than 15 years old has been proposed.
Serious about fiscal management, Parrikar has introduced a novel concept of online cash management system connecting Directorate of Accounts and Finance Department as management of expenditure is an important aspect of control of expenditure.
The Chief Minister intends to peg fiscal deficit to below 3 per cent on a permanent basis. As the proportion of tax and non-tax revenue has improved steadily from around 53 per cent in 2000-01 to 60 per cent in the revised estimates for 2002-03, in the next fiscal year he expects this figure to increase to 62 per cent. Consequently, the borrowings as a percentage of receipts will come down from 35 per cent to 26 per cent during the same time frame. On the expenditure front,p the proportion of salaries, wages and other establishment expenditure has dropped from 41 per cent in 2001-02 to 37 percent in 2002-03 (RE). He has promised to bring it down to 36 per cent during the year 2003-04.
(Goa Today/April 2003)
Marathi can never be considered for the official language status in Goa
By R. Cabral
If many saw Union Finance Minister Jaswant Singh's maiden national budget as a populist exercise aimed at taking BJP's tally to around 300 at a likely mid-term Lok Sabha poll in the immediate future, Manohar Parrikar in Goa has signalled his readiness for such an eventuality by unfolding yet another virtually tax-free, populist but undoubtedly a growth oriented budget.
In his third consecutive budget, which has spared the common man from any fresh levies, Chief Minister Parrikar has tried to further widen the scope of budget exercise, which several of his predecessors had turned into a mere annual ritual.
With employment schemes galore, Parrikar is consistently broad-basing his constituency by targeting the younger generation, which he began last by mooting the innovative training cum employment scheme. Seen from purely a vote-bank perspective, Parrikar is consolidating his political base through every budget by reaching to diverse sectors and segments of the population like youth, senior citizens, women, backward communities which, by and large, remained beyond its scope hitherto. Be that as it may, in no way that can undermine Parrikar's political acumen and fiscal skills at piecing together yet another budget full of novel schemes and innovative concepts.
The budget for 2003-04 has hiked excise on liquor marginally and given further incentives to tourism sector by extending the luxury tax off-season tariffs from four months to six months, waived interest and penalty on sales tax overdue, etc. However, he has targeted the high end hospitality industry by seeking to amend the Gambling Act to discourage gambling by restricting the entry of "vulnerable strata of the society" by slapping a Rs.200 per individual entry fee on places of gambling and casinos. He has proposed to enhance the licensing and registration fees under the Tourist Trade Act and to bring in more activities under its purview and ensure better regulation.
In the Rs.3155crore budget, the Chief Minister has tried to concentrate on debt and expenditure management for the tiny State by ostensibly trying to keep borrowing level under control. Goa will implement the much publicised value added tax (VAT) from July1, 2003 by simultaneously abolishing existing entry tax except for petroleum products. All other exemptions will also remain operative till the introduction of VAT. A novel insurance cum gratuity scheme has been introduced for sales tax dealers registered with the department.
In order to help cinema theatres to make them financially viable, the government has reduced the entertainment tax from present 60% to 40%. In a "soft" budget, otherwise, liquor has borne the brunt of marginal dose of taxation. Parrikar has tried to rationalise structure of excise duties and augment revenues by making certain changes in the existing rate structures in various categories of the liquor including IMFL and beer. A health surcharge of 1% will be imposed on the excise duty as well as license fees and the proceeds will be channelled to support and encourage setting up of de-addiction centres by voluntary organisations.
Taking the angle of social cost of growing liquor addiction, the government has sought to discourage the proliferation of the liquor outlets by enhancing application fee for new licenses steeply, but spared the tourism areas. Advertisements promoting all liquor products will be strictly banned by amending the relevant laws.
Extending the "user charge" concept for services provided by government agencies -for those who can afford to pay- introduced by him successfully in last two budgets, Parrikar has introduced nominal fees in the health care system, especially for the advanced diagnostic facilities provided in government
hospitals. The Chief Minister advocates "user charges" concept to imbibe a sense of accountability in the government departments vis-à-vis the citizens.
A relief to the housing sector has been accorded by reducing the Stamp Duty on properties to 5% from 8% and the co-operative sector, which had been exempted from it, will now have to pay 2.5%. In the sphere of higher education, the budget has sought to revise fees structure of colleges to partially cover the increasing costs incurred to provide requisite infrastructure. As a revenue generating measure, the government will tax all kinds of lotteries including on-line ones at 20%. A cess on use of government property to lay cables by various service providers including telecom and cable operators is also on the cards.
One striking feature of this budget with an uncovered deficit of Rs.5.12 crore, is its massive thrust on retention, generation and encouragement of employment in sectors like agriculture, animal husbandry, apart from industries. This is sought to be done through a three-pronged strategy of retention of employment in the traditional sectors such as agriculture and allied activities by making them remunerative, creation of large scale employment by providing incentives to industries to employ people on a sustainable basis, and encoura-gement to self employment. He has proposed to set up "Krishi ghars" which will act as collection, sorting, storage and selling centres for agriculture and horticulture products at various locations.
The budget has given a lot of emphasis on self employment opportunities in traditional occupations by proposing to set up of an "Employment Board" which would provide guidance cum placement facilities for those sections who are otherwise not eligible for employment in government or other organisations, training facilities in various semi skilled activities like hair cutting, tailoring, plumbing, masonry, tourist guides etc, through government establishments are part of the budget proposals.
Talking of state revenues, Parrikar claimed that the revenue receipts of the State have registered a handsome increase of almost 58% during the period of last three years. On the non-tax front, a phenomenal increase of more than 200 per cent in just three years has been achieved thanks to an agreement with Power Trading Corporation (PTC) for sale of surplus power and successful re-negotiation of the power purchase agreement with Reliance Salgaocar Power Corporation Limited (RSPCL).
The budgetary allocations to various departments have been hiked considerably. There is no doubt that the Plan expenditure has increased consistently over the last two years from Rs.251.69 crore in 1999-2000 to around Rs. 593 crore in the current year. Parrikar said that this increase has been achieved with a much lower proportion of increase in borrowings. The net fiscal deficit, which is a broad indicator of loans taken for defraying current expenditure has increased marginally from Rs.412.86 crore in 2000-01 to Rs 415.27crore in the revised estimates of the current year.
The only area of concern has been the revenue deficit, which has increased marginally from Rs.88.61 crore, as projected, to Rs.104.48 crore at the revised estimate stage. The Chief Minister intends to eliminate revenue deficit completely by the year 2004-05.
Generation of sustainable employment has been made the central focus of Goa's industrial policy with a provision of Rs.33 crore towards several schemes like "employment subsidy scheme" for industries which provide employment to local youth, "share capital contribution to local entrepr-eneurs and self employed", "venture capital contribution scheme" and an "interest subsidy" scheme. A Rs.8 crore provision has been made for clearing old capital investment subsidy.
The "Cyberage Age Student" scheme, introduced last year under which government has distributed 1500 personal computers to science students of XI, will be extended to all streams of XI students by expanding its cope to include supply of educational software. Internet connectivity at a nominal rate is also being considered for inclusion. A budget provision of Rs.25 crore has been made for this purpose. The "Mid School Meal" scheme will be implemented in the coming year in more talukas.
The infrastructure development scheme to assist schools for development of infrastructure is also being extended to the colleges during the next year. All government primary schools will be provided with drinking water and toilet facilities.
In order to protect the workers from severe financial distress arising out of retrenchments, the government will launch a new scheme called "Retrenchment Workers' Assistance Scheme". As an indication of his government's commitment to reduce vehicular pollution, he proposes to make all transport vehicles of more than 15 years age go off the roads from 1st October 2003. A "green cess" on non-transport vehicles which are more than 15 years old has been proposed.
Serious about fiscal management, Parrikar has introduced a novel concept of online cash management system connecting Directorate of Accounts and Finance Department as management of expenditure is an important aspect of control of expenditure.
The Chief Minister intends to peg fiscal deficit to below 3 per cent on a permanent basis. As the proportion of tax and non-tax revenue has improved steadily from around 53 per cent in 2000-01 to 60 per cent in the revised estimates for 2002-03, in the next fiscal year he expects this figure to increase to 62 per cent. Consequently, the borrowings as a percentage of receipts will come down from 35 per cent to 26 per cent during the same time frame. On the expenditure front,p the proportion of salaries, wages and other establishment expenditure has dropped from 41 per cent in 2001-02 to 37 percent in 2002-03 (RE). He has promised to bring it down to 36 per cent during the year 2003-04.
(Goa Today/April 2003)
Promoting Konkani Literature
Promoting Konkani Literature
Better days for Konkani Literature are on the cards
By Alexandre M Barbosa (Goa Today/May 2003)
Literature in Konkani has grown considerably in the last few decades. Volumes of poetry and prose have been written, published and some have received critical acclaim. Every year, the Sahitya Akademi awards a Konkani writer, yet the reach of the literature produced, which is indeed vast, is limited to the Konkan region, more specifically, the State of Goa and a few Konkani speaking pockets in Karnataka. This limitation can now be transcended through translations, which until now were not a reality. Publishers, who hitherto were unwilling to touch regional language works are gradually waking up to the rich literature available in these languages.
Translations are important for a country like India, which has such a large number of languages and writers who pen works in all these. With the untenable concept of English literature being the only thing of quality, regional language works have suffered for a long time, but as this concept is set aside, Konkani has managed to lure publishers.
Of all Indian languages, Konkani is probably right down below in priority where literature is concerned. Languages such as Assamese, Bengali, Urdu, Punjabi, Gujarati, Marathi, Tamil, Malayalam have some established writers and publishers prefer to deal with some established faces than risk new writers in other languages.
Konkani, held the status of a stepchild, with few wanting to touch it, until Mini Krishnan came along, picked up a novel written by Pundalik Naik and got it published by Oxford University Press (OUP). Krishnan is currently a consultant with OUP for their translation-projects, and is based in Chennai. Until a couple of years ago she was an editor at Macmillan guiding their text books publication. It was at Macmillan that Krishnan started off with the project of translating into English and publishing works from regional languages. While there she was able to bring out around eleven translations and making contacts that today makes her much sought after by writers in regional languages.
And with the discovery of regional language writing, Konkani has benefited. Released just over a month ago was the English translation of Mahableshwar Sail’s Kalli Ganga. It was published by National Book Trust. This is the second Konkani novel that has been translated and published within a short time. The other novel was Pundalik Naik’s Acchev, (The Upheaval) which was published by OUP. Both the books were translated by Vidhya Pai.
And underlining the importance of translations, ‘Crossing the Borders Trough Translations’ was the theme of a one-day seminar held recently in Goa that debated the issue of translating literature from the regional language to English so as to widen the readership. Present at the seminar were Nebanita Deb Gosh, a Bengali poet, Calcutta-based Vidya Pai who has translated Konkani works into English and Mini Krishnan.
Says Mini Krishnan, “One of the premises of translations is that the Punjabi should be able to read Malayalam, the Oriya should be able to read Tamil, the Tamil should be able to read Marathi. That is not happening. What is happening is that the Tamil who understands Tamil but cannot read Tamil is gobbling up the English translation, Likewise the Oriya, the Malayalee and Punjabi.”
As writers are reaching out to new readers through the translations of their works, the latter are discovering a rich and varied literature that had earlier been ignored.
“The Konkani short stories I have read are excellent,” says Krishnan. Short stories in Konkani have had a rather wide readership. An anthology of short stories Ferry Crossing published by Penguin and edited by Manohar Shetty did include quite a few Konkani stories, besides in 2002 Jaico Publishers released Modern Goan Short Stories edited by Luis S Rita Vas that also brought into English some Konkani stories. Katha too has promoted regional language writing, but there is not much that only they can do. With other publishers stepping in, there is now more scope for regional language literature to go beyond their limited area of influence. Yet, OUP is the only publisher who has somebody working solely on translations.
And with the concept now being to try and make available modern literature to the readers, Konkani literature has promise that it should promote. “Konkani has a great future, because everyone has woken up. Your own people have woken up. With other languages, which are powerful and rich, everyone is complacent. But here most Konkani speakers have a desire to protect the language and not let it go,” says Krishnan who confirms that she has plans to push Konkani literature.
Pushing Konkani and getting it published is one side of the game. Marketing is the major setback the published writers are faced with. Krishnan, however, offers a nugget of advice. Says she, “Industrialists should be told that at festival times, instead of distributing sweets, give a book. It is a side of your culture, the literature of the land, that is going out to the people.” Unless the book is marketed, in a manner of speaking like one would market any other product, literature will not reach the masses.
As far as marketing of literature is concerned, the media plays a crucial role to introduce it to the people. “Don’t you want your own children to know your literature?” asks Krishnan. It is only through such publicity that a book can be sold and read. Today, Universities in the country are recommending English translations of novels as texts. This is how far regional language literature has grown in the country. That’s not all for even abroad there is now a market for such literature.
Given that Konkani is written in the Devanagri as well as Roman script and those that are conversant with one script may find it bothersome even reading the other, English translations should be lapped up by the local people. Literature is the essence of a culture and identity, and it is unfortunate that many Goans have not read their own writers. This broadens the readership for the writer and for the reader is an opportunity to make up for years of neglecting literature.
Better days for Konkani Literature are on the cards
By Alexandre M Barbosa (Goa Today/May 2003)
Literature in Konkani has grown considerably in the last few decades. Volumes of poetry and prose have been written, published and some have received critical acclaim. Every year, the Sahitya Akademi awards a Konkani writer, yet the reach of the literature produced, which is indeed vast, is limited to the Konkan region, more specifically, the State of Goa and a few Konkani speaking pockets in Karnataka. This limitation can now be transcended through translations, which until now were not a reality. Publishers, who hitherto were unwilling to touch regional language works are gradually waking up to the rich literature available in these languages.
Translations are important for a country like India, which has such a large number of languages and writers who pen works in all these. With the untenable concept of English literature being the only thing of quality, regional language works have suffered for a long time, but as this concept is set aside, Konkani has managed to lure publishers.
Of all Indian languages, Konkani is probably right down below in priority where literature is concerned. Languages such as Assamese, Bengali, Urdu, Punjabi, Gujarati, Marathi, Tamil, Malayalam have some established writers and publishers prefer to deal with some established faces than risk new writers in other languages.
Konkani, held the status of a stepchild, with few wanting to touch it, until Mini Krishnan came along, picked up a novel written by Pundalik Naik and got it published by Oxford University Press (OUP). Krishnan is currently a consultant with OUP for their translation-projects, and is based in Chennai. Until a couple of years ago she was an editor at Macmillan guiding their text books publication. It was at Macmillan that Krishnan started off with the project of translating into English and publishing works from regional languages. While there she was able to bring out around eleven translations and making contacts that today makes her much sought after by writers in regional languages.
And with the discovery of regional language writing, Konkani has benefited. Released just over a month ago was the English translation of Mahableshwar Sail’s Kalli Ganga. It was published by National Book Trust. This is the second Konkani novel that has been translated and published within a short time. The other novel was Pundalik Naik’s Acchev, (The Upheaval) which was published by OUP. Both the books were translated by Vidhya Pai.
And underlining the importance of translations, ‘Crossing the Borders Trough Translations’ was the theme of a one-day seminar held recently in Goa that debated the issue of translating literature from the regional language to English so as to widen the readership. Present at the seminar were Nebanita Deb Gosh, a Bengali poet, Calcutta-based Vidya Pai who has translated Konkani works into English and Mini Krishnan.
Says Mini Krishnan, “One of the premises of translations is that the Punjabi should be able to read Malayalam, the Oriya should be able to read Tamil, the Tamil should be able to read Marathi. That is not happening. What is happening is that the Tamil who understands Tamil but cannot read Tamil is gobbling up the English translation, Likewise the Oriya, the Malayalee and Punjabi.”
As writers are reaching out to new readers through the translations of their works, the latter are discovering a rich and varied literature that had earlier been ignored.
“The Konkani short stories I have read are excellent,” says Krishnan. Short stories in Konkani have had a rather wide readership. An anthology of short stories Ferry Crossing published by Penguin and edited by Manohar Shetty did include quite a few Konkani stories, besides in 2002 Jaico Publishers released Modern Goan Short Stories edited by Luis S Rita Vas that also brought into English some Konkani stories. Katha too has promoted regional language writing, but there is not much that only they can do. With other publishers stepping in, there is now more scope for regional language literature to go beyond their limited area of influence. Yet, OUP is the only publisher who has somebody working solely on translations.
And with the concept now being to try and make available modern literature to the readers, Konkani literature has promise that it should promote. “Konkani has a great future, because everyone has woken up. Your own people have woken up. With other languages, which are powerful and rich, everyone is complacent. But here most Konkani speakers have a desire to protect the language and not let it go,” says Krishnan who confirms that she has plans to push Konkani literature.
Pushing Konkani and getting it published is one side of the game. Marketing is the major setback the published writers are faced with. Krishnan, however, offers a nugget of advice. Says she, “Industrialists should be told that at festival times, instead of distributing sweets, give a book. It is a side of your culture, the literature of the land, that is going out to the people.” Unless the book is marketed, in a manner of speaking like one would market any other product, literature will not reach the masses.
As far as marketing of literature is concerned, the media plays a crucial role to introduce it to the people. “Don’t you want your own children to know your literature?” asks Krishnan. It is only through such publicity that a book can be sold and read. Today, Universities in the country are recommending English translations of novels as texts. This is how far regional language literature has grown in the country. That’s not all for even abroad there is now a market for such literature.
Given that Konkani is written in the Devanagri as well as Roman script and those that are conversant with one script may find it bothersome even reading the other, English translations should be lapped up by the local people. Literature is the essence of a culture and identity, and it is unfortunate that many Goans have not read their own writers. This broadens the readership for the writer and for the reader is an opportunity to make up for years of neglecting literature.
Tuesday, January 8, 2008
Rendermam Maddancho Ixtt
Rendermam Maddancho Ixtt
Fottu ani lekh Pantaleão Fernandes
Rendermam maddar choddta...
Gõychea khubxeam ganvamnim, sokallchea vellar ani ek bhonvddi marit tor, amkam renderman distolo. Gõyant maddancho soro kaddop ho ek poromporik dhondo. Ho dhondo eka kallar boreach nettan choltalo, punn aiz tacho xevott zavpache dis lagim pavleatxe dista.
Rendermam sokallim utton kati ani dudinem ghevn maddank veta. Vevosthit ritin khampam marlele madd choddta. Poyek damnnem lailelem asta tantuntli sur damnneant otoita, poyek xev ghalta ani denvta. Oxem to sanjecheai-i vellar korta. Zalear don’parchea vellar xev ghalunk maddar choddta-denvta.
Rendermam maddar choddun ruchik sur kaddta.
Maddanchi taj’ji sur pivonk godd lagta. Khubxi sur bhannant ghalun tacho soro kaddtat - maddanchi feni vo soro. Ho soro khubxe zann piyetat - thodde bholaikechea nanvan vokhod koxem piyetat.
Manddancho soro sabar bhasanche ruchicho kaddtat - maullingacho, aleacho, adi. Osle ruchicho ani torecho soro itlo boro asta, sonvsarbhor fanki zalele kazu finyek legit kuxin kaddta.
Maddanche surechi vinagr-ui kortat. Hii vinagr uprant jevnna-khannak ruch yeunk vaportat. Tea xivai maddanchem godd-ui toyar korun viktat.
Rendermam kulo galta to
Ban’navlecho Domingo Fernandes. To renderacho put, oxem sangta - “13 vorsanche pirayer hanv poilech pavtt maddar choddlolom. Aiz mhaka 60 vorsam bhorlim, ani madd kaddunk laglear 50 vorsam. Sokall, don’par ani sanz mhonnlear hanv disantlean 75 pavtti maddancher choddtam-denvtam”.
Domingachi potin-ui aplea potik hea vavrant mozot korta. Surecho soro kaddtoch zo goddo zata to dukrank ghalun posta ani vikta.
Rendermam aplea iontra sangata dista.
Toxench vinagr korun vikta. Heach dhondea udexim tannim apleam dogam dhuvank kazar keleant, tacho put pordesant nokri korta.
Pavsacheam disamnim maddar vochop mhonnlear bhirant; kiteak pavsachea udkan maddancher xello zalolo asta ani taka lagun, madd choddpeak - denvpeank nisorpachi xoketai asta. Torui rendermam vevosthit ritin pavsacheam disamnim maddancher vavr korta.
Eka kallar Gõychea dor eka ganvant zann lok renderacho dhondo kortalo. Punn aiz ho dhondo thoddo- thoddo korun unno zait veta. Hache fattlean sabar karonnam asat. Renderancho ankddo ani dhondo unno zait gela dekhun maddanchea borea soreacho-i unnav (shortage) zait veta. Taka lagun aiz khubxe zann boreach promannan bhesoll soro kaddtanam distat. Oslo soro bholaikek vaitt.
GRAF Sahitya Spordha 2007
GRAF Sahitya Spordha 2007
Goan Review Art Foundation-an (GRAF) Nibond (essay) ani Mottvi Kanni borovpachi Spordha ghoddun haddlea. Spordheche nem’ oxe asat: hi spordha sogleam khatir ugti asun koslea-i vixoyacher boroum yeta. Borovp fokot Konknniche Romi lipyentlean asunk zai. Ekleachean kotha ani nibond-ui boroum yeta, punn tachean eka poros chodd ‘entry’ dium nozo. Nibond 1000 utrancho ani mottvi kanni 1600 utram merenchi aschi. Borovpam adim khoinch chhapun ailelim asonk favonam. Spordhe khatir poilem inam’ 800/- rupia ani dusrem 500/- rupia. Spordhent bhag ghevpean aplem nanv ani pot’to, soy (sign) ani mathallo vegllea panar divcho ani vangdda fottu dhaddcho. Otubrachi 2ri tarik meren borvpam hea pot’tear pattounchim: “GRAF SAHITYA SPORDHA 2007.” The Goan Review, 14, Nafees Chambers, 121/123 Mody Street Fort, Mumbai 400 001.
Goan Review Art Foundation-an (GRAF) Nibond (essay) ani Mottvi Kanni borovpachi Spordha ghoddun haddlea. Spordheche nem’ oxe asat: hi spordha sogleam khatir ugti asun koslea-i vixoyacher boroum yeta. Borovp fokot Konknniche Romi lipyentlean asunk zai. Ekleachean kotha ani nibond-ui boroum yeta, punn tachean eka poros chodd ‘entry’ dium nozo. Nibond 1000 utrancho ani mottvi kanni 1600 utram merenchi aschi. Borovpam adim khoinch chhapun ailelim asonk favonam. Spordhe khatir poilem inam’ 800/- rupia ani dusrem 500/- rupia. Spordhent bhag ghevpean aplem nanv ani pot’to, soy (sign) ani mathallo vegllea panar divcho ani vangdda fottu dhaddcho. Otubrachi 2ri tarik meren borvpam hea pot’tear pattounchim: “GRAF SAHITYA SPORDHA 2007.” The Goan Review, 14, Nafees Chambers, 121/123 Mody Street Fort, Mumbai 400 001.
DISTA RE TUJEM DISTA RE, APLEPONN TUJEM DISTA RE
DISTA RE TUJEM DISTA RE, APLEPONN TUJEM DISTA RE
Eke sorvojonik dobajeache kariavollik ek kirtonkar Mora-ttintlean oso gaitalo: “Tuza disto go, tuza disto go, tuza disto go….” Sumar panch tori minut to hinch utram gaitalo, fuddlim utram uchari-naslo. Oxem gaitanam, aple mukhar machie sokol bosloleancher to apli nodor bhonvddait aslo. Dekhun taka kitem dista kai mhonn sogllo lok chintunk poddlo. Ostoreo-cholio aplem ang bi dista asot mhonn aplim vostram sarkim korunk laglim. Xekim tea kirtonkaran oxi aplea kirtonachi voll sompoili: “Tuza disto go, tuza disto go, tuza disto go, Site tuza Rama vorcha prem’ disto go”. Hem aikotanch hanxeam ani talliancho khollkholl zalo. Ami amcheam rajkornneam, odik korun amdaram vixim oxem gavpachem (vo roddpachem?): ‘Dista re tumchem dista re, dista re tumchem dista re, tumcheam soglleam kortubamnim tumchem apleponn dista re’.
Porvore Mandovi pula lagim dongor konsllun margar poddtalo dekhun dhanvtereank toxem vattsurank obsoeg gho-ddonam zavnk pulisen margar addo ghal’lo to, Virodhi Fuddarean ani tacheam sangateamnim apleam hatamnim bollan kaddlo. Hem tankam vhoddlem koutuk dislem zait. Torui porjechem mon jikunk hem fokot ek sadem, kaido hatant ghevop nhoi punn ek murkponn ani Virodhi Fuddareak ani amdarank hem bilkul sobonam. Tankam tea addea vixim kosli-i horkot aslear, tannim lagu zatolea vo Mukhel Montrea vo unchlea odhikarea lagim ulovnk zatalem. Vhoddi-lamnim tor oslim kortubam kelim, pattlav-dar kiteak korchenant? Fuddlem zot cholta toxem pattlem cholta nhoi? Punn BJP ani tanchea Songh Porivarachea dusream sonvsthanche-am vangddeanchem hem khaxeleponn!
Digambar Kamat-acho sorkar uddovpachem serkos suru zal’lem tednam apnnak dusrea vordan vhorunk itle ani title kotti rupia ditale mhonn dogam tori amdaramnim ugteponnim sanglolem. He vixim apunn jerul choukoxi kortolom mhonn Mukhel Montrean bhasai-lelem. Dusre-i Kongres amdar choukoxi korunk magtale tantlo ek Up-Sobhapoti. Punn hacher atam visor poddli vo mudom’ visor ghali? Toxench apleo faileo pas korunk dusro ek montri dalali magta tem Mukhel Montreak apnnem gomoi-lam mhonn ek tednacho bonddkhor montri uloi-lolo. Kitem sot ani kitem fott ti porjek dakholl zavnk, heam don-ui gox-ttim vixim Mukhel Mon-trean vegim tirait choukoxi korunk nibel goroz .
Felix P. da Cruz
Eke sorvojonik dobajeache kariavollik ek kirtonkar Mora-ttintlean oso gaitalo: “Tuza disto go, tuza disto go, tuza disto go….” Sumar panch tori minut to hinch utram gaitalo, fuddlim utram uchari-naslo. Oxem gaitanam, aple mukhar machie sokol bosloleancher to apli nodor bhonvddait aslo. Dekhun taka kitem dista kai mhonn sogllo lok chintunk poddlo. Ostoreo-cholio aplem ang bi dista asot mhonn aplim vostram sarkim korunk laglim. Xekim tea kirtonkaran oxi aplea kirtonachi voll sompoili: “Tuza disto go, tuza disto go, tuza disto go, Site tuza Rama vorcha prem’ disto go”. Hem aikotanch hanxeam ani talliancho khollkholl zalo. Ami amcheam rajkornneam, odik korun amdaram vixim oxem gavpachem (vo roddpachem?): ‘Dista re tumchem dista re, dista re tumchem dista re, tumcheam soglleam kortubamnim tumchem apleponn dista re’.
Porvore Mandovi pula lagim dongor konsllun margar poddtalo dekhun dhanvtereank toxem vattsurank obsoeg gho-ddonam zavnk pulisen margar addo ghal’lo to, Virodhi Fuddarean ani tacheam sangateamnim apleam hatamnim bollan kaddlo. Hem tankam vhoddlem koutuk dislem zait. Torui porjechem mon jikunk hem fokot ek sadem, kaido hatant ghevop nhoi punn ek murkponn ani Virodhi Fuddareak ani amdarank hem bilkul sobonam. Tankam tea addea vixim kosli-i horkot aslear, tannim lagu zatolea vo Mukhel Montrea vo unchlea odhikarea lagim ulovnk zatalem. Vhoddi-lamnim tor oslim kortubam kelim, pattlav-dar kiteak korchenant? Fuddlem zot cholta toxem pattlem cholta nhoi? Punn BJP ani tanchea Songh Porivarachea dusream sonvsthanche-am vangddeanchem hem khaxeleponn!
Digambar Kamat-acho sorkar uddovpachem serkos suru zal’lem tednam apnnak dusrea vordan vhorunk itle ani title kotti rupia ditale mhonn dogam tori amdaramnim ugteponnim sanglolem. He vixim apunn jerul choukoxi kortolom mhonn Mukhel Montrean bhasai-lelem. Dusre-i Kongres amdar choukoxi korunk magtale tantlo ek Up-Sobhapoti. Punn hacher atam visor poddli vo mudom’ visor ghali? Toxench apleo faileo pas korunk dusro ek montri dalali magta tem Mukhel Montreak apnnem gomoi-lam mhonn ek tednacho bonddkhor montri uloi-lolo. Kitem sot ani kitem fott ti porjek dakholl zavnk, heam don-ui gox-ttim vixim Mukhel Mon-trean vegim tirait choukoxi korunk nibel goroz .
Felix P. da Cruz
Voparinchea Bhanddarantlem
Voparinchea Bhanddarantlem:
"Dis Astanam Vatt Cholchi"
Aizchem az kor,faleam dovrinaka. Faleam kednach udeunchem nam. Sarloli goddi porot mellchi-nam. Disachea uzvaddak zata tem, ratichea kallokhant dovrinaka. Dant astanam chonne kha. Bholaiki astanam vavr kor. Disti poddtanach dusrean-chem boreponn polle. Aikun zatanam moddun uddoinaka.Chintunk-yevzunk zatanam, dus-reachem, borem chint. Kalliz dhodd’dhoddtanach dusreacho mog kor, jiben ulovnk zatanam, dhin’va-xit rav ani dusreanchem borem uloi ani dusrea pasot vavrunk zatanam, kednach fattim soronaka!
Dispottem korchem
Dor disa eka mon’xan apunn tea disak kitem kortolo tem monant haddchem. Ani goroz poddlear kagdacher borovchem. Ani boroil- l’ea ani tharail’lea pormannem korchem. Tras poddtat mhonn fattim sorchem nhoi. Hanv Kannkona gonvllik vavr kortanam, mhaka dog bhav mell’le. Dogui ‘twins’, zonvlle, te Mumbai ravtale.Te dog-ui xallek vetale. Xikpant-ui huxar asle. Punn xikxonnant yes mellunk tancho ek ghutt aslo.Te aichem az xiktale, faleam dovri-nasle. Xallent kitem xikoilam, borovnk lailam tem ratcho kitlo vell zaum, aplem xikop sompounuch nhidtale. Hech pasot tankam xikpant khup yes melltalem. Hea dog-ui bhurgeam kodde hanv zaitench xiktam. Ak’khea disak hanv kitem kortolom tem sokallim hanv yevjitam ani borovn kaddtam, tem mhaka chodd faideachem zalam. Disbhor tem mhojea mezaruch asta. Ek-ek tantlem korun sompoitoch hanv tem cancel kortam. Yevjil’leo boroil’leo tantleo vhodd tem kelear jivak anond bhogta, urlam tem dusrea disak korchem poddta.Punn tem thoim kiteak urlem hacher chintun panvl fuddem marchem poddta.
Manddavollin korchem
Zaite zann bazarak vetanam khoim vochunk zai, kitem haddunk zai tem manddavollin borovn vetat.Tea magir boroilam tem ghevnk sompem zata. Az eke vostuk lagun bhair sorunk titlem faideachem zainam.
Ani manddavoll korinastanam gelear, thoim tea zagear pavunk pasun,kitem ghevnk zai, tem tuka ugddas zainam. Punn il’lo vell ghevn adim fuddench tharailear kitlo vell, tuzo, tukach melltolo. Thodde nimannea vellar ravtat. Te mhonntat nimannea vellar sogllem borem zata. Poilo vell aslo torui tancho puro foll kaddunk zainam. Punn kosle-i vostucho backbone tori ghoddun dovrum yeta. Omkeach vellar tuvem omkich vost sompounk zai, ani tum piddent poddlo zalear vo okosmat tujea jivitant tufan upraslear magir hem mhotvachem tem konn sompoitolo? Aichem az soddun nimannea vellar ravlear jivtant zaitem luskonn zaum yeta.
Khasgi dairi
Thoddeank dor disa jem tanchea jivitant ghoddtat tem borovn dovorchi sonvoim asa. Hi ekdom’ bori sonvoim. Punn boroita tem eka surokxit zagear dovrunk zai. Tuje personal comments zoriui konnachae-i hatant poddle zalear zaitem vaitt zaum yeta.Ti ‘diary’ titli khasgi nam zalear ani eka disa ti konnak-ui mell’li zalear tuji biography ghoddie borovn kaddtole. Amchea bhitorleam thoddeam kodde apleam ghorchean-cho, ixtt- mitranche, soiream- diareanche, pott’te, fonache ank, vadd’dis borovn astat. Tea kompiutoracher ani mobailacher chodd patiyeunk zata? Ani je apleo personal diaries ghevnuch bhonvtat tankam magir aicho vavr az korunk khup sompem zata.
Bhorvanxachem panvl
Thodde aplea jivitantlo ek tori ogunn bhair kaddunk, dor disacho faido kaddtat. Monant haddun to ogunn dor disak to jivitantlo pois korunk bhorvanxan proytn kelear eka disa zoit amchem zatolem!. Disachi vatt chol’lea ti ratchi nhidunk veche adim ontoskornnachi chovkoxi kelear chodda faideachi zatoli .Sokallim utthla tem nhido porian ami kitem borem kelam tem amchea monat haddpa-chem .Sogllea boreponna pasot Devak dhin’vascho ani Takach argam divchim. Utt’thanam tem nhido porian ami chukleat asot, Deva-kodde ani ekameka kode bhogsonneem magchem ani hem kelea uprant, faleancho dis koso sartolim tem tharavchem. Hantum jivtachi khoxalkai asa. Dor disachi dor ek goddi mogan sar, allsai tujea jivitant yevn raj cholounk sodtoli tika yevkar dinaka, ti aichem faleam vhorun tujem jivit nisontonnak pavoitoli .Tache adim chotur rav ani dis astanach tuji vatt chol!
Nevel Vell'lekar
“ Eka lognak bara vignam”
‘Love Marriages v/s Proposed / Arranged Marriages’, hea vixoyacher ek pavtt ‘debate’ zali. Zaitim karonnam sangun, ap-aplo pongodd zoitivont korunk, tornnateanche proytn zale. Mogachim lognam borim mhonn, ek pongodd aplim karonnam sangot ravlo. Mogan logn zalolo zat-kat mandinam, gorib-girest mhonn vollkhonam, nennar-zannaranchi ontor korinam, punn sogllea vegllocharacher tancho mog zoit vhorta. Mogan axil’lo aplea sangateak asa toso mandun gheta ani tacho mog torekvar proxnank fuddo korta.
Soirikechim lognam borim mhonntolim oxem mhonno: Mog-mog mhonntat tim lognam adinch fog kortat. Zaite pavtt avoi-bapaiche khuxe add, tancho axirvad nastanam tim logn zatat. Tea uprant tanchea logni jivitant vhoddilanchi budh ani adar tankam mellonam.
Don-ui pongodd zhogoddtanam, eklean oso aplo sondex dilo. “Amkam mogachim lognam nakat ani soirikechim lognam nakat. Amkam zai teo ‘proposed love marriages’. Konn tori vo zonn eklo dusreak ‘propose’ korta ani magir tancho mog zata. Mogachi tenkxi koxi, tancho mog lognachi gantt marta. Koslim-i zaum tim lognam, punn aiz tankam bara vignam. Kiteak kai?
Aiz logn zal’leam modem magnnem nam. Sokallim utt’tanam ghov-bail veg-vegllea vellar utt’tat. Punn nhidunk tori vangdda vochunk zai aslem. Nhidunk veche adim Devak ani ekamekak dhin’vaslolo zalear, Devachem ani ekamekachem bhogsonnem maglolem zalear, Deva ani ekameka mukhar apleo gorzo khaltikayen ghaleleo zalear...oslem magnnem logni jivitant folladik zavpachem. Devachem Utor amchea panvlank uzvadd zata, tersachem magnnem Saibinnichi bhokti vaddoita ani Jezuchea soddvonnechea ghuttant amkam vantto dita.
Aiz logn zal’leam modem somjikai nam, sosnnikai nam. Ekamekak tim asat toxim mandun ghenant. Eka mekacheo osoktayo somzonant. Dusreacheo chukeoch kaddtat. Dhin’vasnni disonam. Khaltikai nam, sogllo gorvixtt utrancho boddbodd! Zonn eklo ap-aple bhaxen sogllim kamam korunk sodta, dusreacho adar-sohokar ghevnk sodinam. Matxi chuk zalear, sogllench ifern zata. Jem lhan utramnim, somjikayen sangum yetalem, tem ragan tapon sangtat. Sosnnikai mat-ui disonam. Haka lagun aiz lognam tuttun-futtun poddtat. Aiz logn zal’leam modem bhogsonnem nam. Monis osokt. Osoktayen to khala poddta. Punn dusro taka somzun ghenam. Bhogsunk konnuch toyar nam. Dusreacheo chuki monis bhogxinam tem pollevn to aplea khas jivitant chuk korinam-so dista. Bhogsonnem dinastana-ghenastanam aiz kitlim logn zalelim vorsanchim-vorsam ragan ani ekameka lagim uloinastanam jiyetat. Oslim Deva koddlean tori aple chukik bhogsonnem magtat kai?
Aiz logn zal’leam modem bhasabhas nam. Zonn eklo aplea monantlem korta. Dusrea kodde ani budh ghevop nam. Apunn korta tem sodanch sarkem, oxem taka dista. Ani taka dusrea lagim ulovnk, bhasabhas korunk vell nam. Bhasabhas kel’li zalear kitle proxn suttave zavpache, kitle dubav pois zavpache, ani logni jivitant kosle tharav ghetat te yesvont zavpache. Dog zannanchim chintnam ani dog zannanche anvdde bhasabhas korun ekttaim haddlear, logni jivit mozbut zavpachem. Logna disa dadlo ani ostori kallzan, monan otmean ani kuddin ek zal’lim. Logni jivitantlim vignam pois korunk, anvdel’le anvdde ani chintlelim chintnam logn zal’leancho sasnnik bandpas mozbut korum-di.
Nevel Vell’lekar
“ Adim Dom Pedro,
Atam Pedurlo”
“Nanvant kitem asa?”.-..... oxem mhollolem ami zaite pavtt aikolam. Khorem mhollear nanvant zaitem asa. Amchem nanv amchi ollokh dita, borem jivit jiyelear amchea nanvak man yeta, ami vaittache gulam’ zalear amchea nanvacho beman zata. Amchea poilea nanvak ami Kristi nanv mhonn-tanv zalear, thoddeank tanchea kuttumbachea nanvan (alcunj) ollkho-tat. Amchea ghorannea-chem vhoddponn am-chea kuttumbachea nanvant asa.
Adim amchea Kristi ghorabeamnim bhur-geank Saibinnichim vo Santam-Bhoktanchim nanvam ghaltalim. Oslim bhurgeank nanvam ghalunk avoi-bapaicho ek hetu aslo. Tim ek bhagevont jivit jiyeunk tanchem mon aslem. Amchem nanv koslem-i tem zaum, punn zaiteam nanvank orth asa. Ami amchea nanvam por-mannem jiyeleanv? Thoddim nanvam zorui tim khup valorachim, torui tim nanvam asloleam mon’xachem jivit urfattench zalam. Tan-chem nanv Saibinni-chem vo Santam-Bhoktan-chem, punn tanchem jivit devchara-chem. Bhoktak tannim okman kela. Tim bore dekhichim zavnk nant.
Thoddeanchim nanvam bhov gomo-tichim Piedade, Con-ceicao, mhollear dadlo vo ostori ti kainch gomonam. Hanv Diva-ddechea Piedade Saibi-nniche Igorjent gonvllik vavr kortalom tednam ek avoi aplea cheddum bhurgeak Saibinnichem nanv, Piedade ghalunk aili. Piedade, cheddo vo cheddum tem kainch somzonam, oxem tika zaiti somzaili. ‘Aplem nanv Piedade mhonn tea sobit cheddvak vhodd zatoch loz zait, dekhun Piety tori tika nanv ghal’ mhonn hanvem tika zaitem suchoilem. Punn ti koxich halonam zali. Tea cheddvak Piedade mhonn zapailearuch, aiz tem lojen apli man khala ghalta.
Thoddeanchim nan-vam orth naslolim. To dans tednach ailolo. Tea nachachem nanv ko-nnem aplea cheddeak ghalem. Aiz taka ‘Disco’ mhollear konn-ui ollk-hota. Taka nachunk titlem gomonam, punn Disco mhollear to rokddoch paim haloita. ‘Skylab’ ontrollar disti poddlem ani konnem aplea cheddvak tea nanvan Povitr Snan dilo. Ani fuddarak koslim novlam ghoddchim asat?
Thoddim disa por-mannem nanvam asat. Adim ‘Almanak’ pollevn tea disacho Sant vo nanv konn tem pollevn bhurgeak nanv dovor-talim, ozun dovortat. Itihasik dis nanvamnim aileat. Jezuchea punor-jivont-ponnak konn-ui zolmolear to Resurrecao zata. Povitr Khursachea Zoitache Porbe somoyar zolmota taka, Exaltacao mhonn-tat. Purificacao, Comme-moracao oslim disa pormannem am-kam nanvam melltat. Punn hea kallar oslim nanvam sobit kai?
Don nanvanchim okxoram kaddun tho-ddeamnim bhurgeank nanvam ghaleant Me-nino ani Natalinachem cheddum Mena zalam Josinho ani Elsie-cho cheddo Joel zala. Him nanvam vaitt nhoi, punn kednaim-kednaim oslim nanvam hanso haddtat. Ligorio ani Onorata-hancho put ‘Lion’ zavnk nam? Thoddeanchim nanvam dakttim keleant Natal Natty zalam, Antonette Antu zalam, Alvaro Alu zala ani Bostiao Bobby zala. Magir osleank tanchea nanvan konn ollkonam, hea ‘short form’-anuch ollkhotat. Tinch pasun tanchi khorim navam thodde pavtt visortat.
Thoddeam ghora-beank mon’zatichea nanvamnim ollkhotat. Mazrager, Koleanger, Vaghanger, Xinvanger, Makddanger mhollear tanchim ghoram rokdd-inch melltat. Toxinch thoddeank add nanvam asat. Garsul’lo, hodd’-ddo, undir mhonn te famad zaleat. Thodde pavtti okmanachim nanvam tim!
Thoddeank nanva-mnim ollkhonant punn ‘pet names’ asat tachean ollkhotat, Bushan, Baby, Bebe, Nanu, Nana oslim pet names vete-panvlak melltat. Tanchim sarkim nanvam kaddlear konn-ak ulo kela mhonn tim ogich ravtat, punn tanchim ‘pet names’ kaddlear tim rokddinch zagovtat. Kazari ekame-kak ‘Honey’ ‘Shana’, ‘Love’, ‘Sweetheart’, ‘Raja-Rani’, ‘Prince’, ‘Princess’, ‘Queen’ heam nan-vamnim pachartat. Punn thoddeach kallan tanchi goddsann veta.
Thoddeam mon’xa-chim nanvam zon’va-rank ghaltat, Sunneank Roger, Bruce Lee ani mazarak Sangeeta ani Ruby, ho mon’xank kedo vhoddlo okman!
Kitem zaum koslem-i nanv amkam asum, Dom Pedru Pedrulo zaum, punn amchem jivit Devachea moga-chem ani peleache sevechem zaum!
Nevel Vell’lekar
“Mazor Maslli Soddit, Tednam Bebdo Soro Soddtolo”
Bebdikai ek pidda. Bebdikayek lagun kitleamnim aplem jivit ibaddlam, ghorabe kosoddleat ani somazachem noxtt vaddoilam. He piddek ilaz asa mhonn zaite visorleat. Punn zannim aplem bebdikayechem patok ollkhun ghetlam, jivit novsorlam, tannem khoxalkayechem zoit melloilam.
Nicky D. hachi khobor zaiteamnim aikolea. Tachem mullavem nanv Nicholas D’Silva. Vell’lle ganvcho, amcho soiro to. Belganv xiktalo. Xikpant ani khellant huxar aslo. Ixttam borabor misoll zatanam soreant-ui misoll zalo. Bebdikayechea barantuch xikop sompoilem. Mumboichea ‘Bank of Baroda’-nt-ui nokri melloili. Eka disak ‘Bank Cashier’ zalear dusrea disa Benkichea panvddear bosun moddiche poixe meztalo. kazarache pirayecho zatoch, Leonniechea mogan poddlo. Tika mellunk vetanam soro kednach pivunk nam ani Leonniek Nicholas bebdo mhonn kosloch dubav poddunk nam. Kazar zatoch tanchea ekvottak dogam bhurgim zolmolim, Myrtle ani Maud. Itlea mhonnosor Nicholas-an aplea kazarachem sutt ani kazarachi mudi pasun vikun kaddloli. Poixeank patixer zavn to Leonniek boddoitalo. Nicholas eka darantlean bhitor sorta zalear, Leonnie, dogaim bhurgeank khankeant marun, dusrea darantlean dhanvtalem. Mezachea govetant, ghalun pasun, tinnem bhurgeank samball’lim. Myrtle iskolak vetana, Nicholas lokot-lokot aple dhuvek soreache noxer pavounk vetalo. Sisterin taka pollelo ani to konn kai mhonn Myrtlea lagim vicharlem. To bebdo aplo bapui mhonn sangunk, taka loz disli. To aplo bapui nhoi, punn aplo ek xezari mhonn tannem sanglem. Hi khobor dusrea disa iskolak vetanam, Myrtlean aple avoik sangli. Tednam Nicholas nigtoch uttlolo. Aple dhuvechi khobor aikun taka jintt marli. Apleak lagun aplo ghorabo sonsta, hem taka thavem zalem. Dolleantlean dukham vhanvtalim. Apunn soro soddtolo mhonn thoinchea thoimsor tannem nichev kelo. Tea disa thaun tannem soreacho ghontt ghevnk nam. Nicholas aslo to Nicky D. zavn bebdikayek sampoddloleank he piddentlo bhair kaddunk vavurta. Ratchea khuinchea-i vellar, konnem-i fon marlear, tanchea akantak rokddoch dhanvta. ‘Mercilite’ hem AA-chem masik to vhodda umedin choloita. Nicky D hem uzvaddit kirnn soglleak fankarit asa.
Zaiteank hi bebdikai bhurgeponnich suru zata. Kazarank ‘party’-ank soro funkott mellta. Funkeacho soro aiche tornnate dhonkit ravtat. Tanchea pievpak xim’ ani mer nam. Zo tornnato piyenam to tanchea borabor sobonam, taka kuxin kaddtat. Aiche tornnate, bieracher suru kortat...... tea uprant viski, brendi, rum, xevottak feni! To soro ‘branded’ asunkuch naka, koslo-i upkarta. Funkea mellonam tednam poixeamnim piyetat. Piyeunk poixe nam zatoch chortat, nagoitat. Mhojea jivitant hanv ‘wine’ soddun kosloch soro pielolo nam. ‘Cheddum zalam re, hatak kanknnam ghalun bhonv,’ oxe mhaka challoitale. Heam mhojeam ixttank sokallim utt’tanch soreacho ghontt zai zalo. Nam zalear tanche hat koddkoddtale. Sokallim dha vaztam, te maddak veng marun astale. Tantuntle thodde aiz maddak veng marlole-i disonant. Challis zavche adim morun somple.
Bebdikayek sampoddlolo monis aplench jivit ibaddta. Tachea jivitant tea uprant Devak zago uronam, magnnem, mis, ters mhollear taka ek fokann koxem zata. To magir chor-nagovnno zata. Tachea tonddantlean noxtteam utranchem lisanv bhair sorta. Taka sarki jhem poddonam. To torekvar piddancho gulam’ zavn bhonvta. Apli zobabdari visorta. Tachea jivitantlo hetu pollun veta. Nitollsann mhellsannint bodolta. To aple mornnache dis mezta.
Bebdikayek sampoddlolo monis aplo ghorabo konsllun uddoita. Taka ghorabeacho ‘time table’ lagonam. Taka lagun tachim ghorchim vangddi sonstat. Tea bebdeak lagun tankam kitlem mhonn unneponn! Osoch mhozo ek titiv aslo. Newton 45 mhollear taka konn-ui vollkhotalo. Tannem aplem jivit soreak bhettoilelem. ‘Are to tuzo soiro nhoi re’ oxem mhoje ixtt mhojim fokannam kortale. ‘Soiro nhoi, punn mhozo khas rogtacho titiv to’ oxem mhoje ixtt mhojim fokannam kortale. Soro pivon-pivon to somplo. Ghorabeacher kallo dag ghalun gelo.
Bebdikayek sampoddlolo monis somazachem noxtt vaddoita. Taka konnuch man dinam, punn ho somaz taka kenddta. Eka bebdeak lagun somaza-chi xanti bigoddta, bolatkar vaddtat, khun-maramari choddta, fodd-modd, zhuzam-moddam toyar kortat. Somazant ontor disun yeta.
Bebdikai jivitachem, ghorabeachem, somazachem, nisonnton korit asa. Ani voilean bebde lok, Jezun udkacher axirvad ghalun soro kel’lo, to vaitt zavnk zainam oxe boddboddtat. Jezun soro mon’xachi loz vattavnk kel’lo, il’lo piyelear vaitt nhoi to, punn hispa bhair piyelear, soglleankuch lojek ghalta. Soro sodd ani novea jivitak survat kor, tednam Dev tujem jivit, ghorabo ani ho somaz axirvadan bhortolo.
Nevel Vell’lekar
"Dis Astanam Vatt Cholchi"
Aizchem az kor,faleam dovrinaka. Faleam kednach udeunchem nam. Sarloli goddi porot mellchi-nam. Disachea uzvaddak zata tem, ratichea kallokhant dovrinaka. Dant astanam chonne kha. Bholaiki astanam vavr kor. Disti poddtanach dusrean-chem boreponn polle. Aikun zatanam moddun uddoinaka.Chintunk-yevzunk zatanam, dus-reachem, borem chint. Kalliz dhodd’dhoddtanach dusreacho mog kor, jiben ulovnk zatanam, dhin’va-xit rav ani dusreanchem borem uloi ani dusrea pasot vavrunk zatanam, kednach fattim soronaka!
Dispottem korchem
Dor disa eka mon’xan apunn tea disak kitem kortolo tem monant haddchem. Ani goroz poddlear kagdacher borovchem. Ani boroil- l’ea ani tharail’lea pormannem korchem. Tras poddtat mhonn fattim sorchem nhoi. Hanv Kannkona gonvllik vavr kortanam, mhaka dog bhav mell’le. Dogui ‘twins’, zonvlle, te Mumbai ravtale.Te dog-ui xallek vetale. Xikpant-ui huxar asle. Punn xikxonnant yes mellunk tancho ek ghutt aslo.Te aichem az xiktale, faleam dovri-nasle. Xallent kitem xikoilam, borovnk lailam tem ratcho kitlo vell zaum, aplem xikop sompounuch nhidtale. Hech pasot tankam xikpant khup yes melltalem. Hea dog-ui bhurgeam kodde hanv zaitench xiktam. Ak’khea disak hanv kitem kortolom tem sokallim hanv yevjitam ani borovn kaddtam, tem mhaka chodd faideachem zalam. Disbhor tem mhojea mezaruch asta. Ek-ek tantlem korun sompoitoch hanv tem cancel kortam. Yevjil’leo boroil’leo tantleo vhodd tem kelear jivak anond bhogta, urlam tem dusrea disak korchem poddta.Punn tem thoim kiteak urlem hacher chintun panvl fuddem marchem poddta.
Manddavollin korchem
Zaite zann bazarak vetanam khoim vochunk zai, kitem haddunk zai tem manddavollin borovn vetat.Tea magir boroilam tem ghevnk sompem zata. Az eke vostuk lagun bhair sorunk titlem faideachem zainam.
Ani manddavoll korinastanam gelear, thoim tea zagear pavunk pasun,kitem ghevnk zai, tem tuka ugddas zainam. Punn il’lo vell ghevn adim fuddench tharailear kitlo vell, tuzo, tukach melltolo. Thodde nimannea vellar ravtat. Te mhonntat nimannea vellar sogllem borem zata. Poilo vell aslo torui tancho puro foll kaddunk zainam. Punn kosle-i vostucho backbone tori ghoddun dovrum yeta. Omkeach vellar tuvem omkich vost sompounk zai, ani tum piddent poddlo zalear vo okosmat tujea jivitant tufan upraslear magir hem mhotvachem tem konn sompoitolo? Aichem az soddun nimannea vellar ravlear jivtant zaitem luskonn zaum yeta.
Khasgi dairi
Thoddeank dor disa jem tanchea jivitant ghoddtat tem borovn dovorchi sonvoim asa. Hi ekdom’ bori sonvoim. Punn boroita tem eka surokxit zagear dovrunk zai. Tuje personal comments zoriui konnachae-i hatant poddle zalear zaitem vaitt zaum yeta.Ti ‘diary’ titli khasgi nam zalear ani eka disa ti konnak-ui mell’li zalear tuji biography ghoddie borovn kaddtole. Amchea bhitorleam thoddeam kodde apleam ghorchean-cho, ixtt- mitranche, soiream- diareanche, pott’te, fonache ank, vadd’dis borovn astat. Tea kompiutoracher ani mobailacher chodd patiyeunk zata? Ani je apleo personal diaries ghevnuch bhonvtat tankam magir aicho vavr az korunk khup sompem zata.
Bhorvanxachem panvl
Thodde aplea jivitantlo ek tori ogunn bhair kaddunk, dor disacho faido kaddtat. Monant haddun to ogunn dor disak to jivitantlo pois korunk bhorvanxan proytn kelear eka disa zoit amchem zatolem!. Disachi vatt chol’lea ti ratchi nhidunk veche adim ontoskornnachi chovkoxi kelear chodda faideachi zatoli .Sokallim utthla tem nhido porian ami kitem borem kelam tem amchea monat haddpa-chem .Sogllea boreponna pasot Devak dhin’vascho ani Takach argam divchim. Utt’thanam tem nhido porian ami chukleat asot, Deva-kodde ani ekameka kode bhogsonneem magchem ani hem kelea uprant, faleancho dis koso sartolim tem tharavchem. Hantum jivtachi khoxalkai asa. Dor disachi dor ek goddi mogan sar, allsai tujea jivitant yevn raj cholounk sodtoli tika yevkar dinaka, ti aichem faleam vhorun tujem jivit nisontonnak pavoitoli .Tache adim chotur rav ani dis astanach tuji vatt chol!
Nevel Vell'lekar
“ Eka lognak bara vignam”
‘Love Marriages v/s Proposed / Arranged Marriages’, hea vixoyacher ek pavtt ‘debate’ zali. Zaitim karonnam sangun, ap-aplo pongodd zoitivont korunk, tornnateanche proytn zale. Mogachim lognam borim mhonn, ek pongodd aplim karonnam sangot ravlo. Mogan logn zalolo zat-kat mandinam, gorib-girest mhonn vollkhonam, nennar-zannaranchi ontor korinam, punn sogllea vegllocharacher tancho mog zoit vhorta. Mogan axil’lo aplea sangateak asa toso mandun gheta ani tacho mog torekvar proxnank fuddo korta.
Soirikechim lognam borim mhonntolim oxem mhonno: Mog-mog mhonntat tim lognam adinch fog kortat. Zaite pavtt avoi-bapaiche khuxe add, tancho axirvad nastanam tim logn zatat. Tea uprant tanchea logni jivitant vhoddilanchi budh ani adar tankam mellonam.
Don-ui pongodd zhogoddtanam, eklean oso aplo sondex dilo. “Amkam mogachim lognam nakat ani soirikechim lognam nakat. Amkam zai teo ‘proposed love marriages’. Konn tori vo zonn eklo dusreak ‘propose’ korta ani magir tancho mog zata. Mogachi tenkxi koxi, tancho mog lognachi gantt marta. Koslim-i zaum tim lognam, punn aiz tankam bara vignam. Kiteak kai?
Aiz logn zal’leam modem magnnem nam. Sokallim utt’tanam ghov-bail veg-vegllea vellar utt’tat. Punn nhidunk tori vangdda vochunk zai aslem. Nhidunk veche adim Devak ani ekamekak dhin’vaslolo zalear, Devachem ani ekamekachem bhogsonnem maglolem zalear, Deva ani ekameka mukhar apleo gorzo khaltikayen ghaleleo zalear...oslem magnnem logni jivitant folladik zavpachem. Devachem Utor amchea panvlank uzvadd zata, tersachem magnnem Saibinnichi bhokti vaddoita ani Jezuchea soddvonnechea ghuttant amkam vantto dita.
Aiz logn zal’leam modem somjikai nam, sosnnikai nam. Ekamekak tim asat toxim mandun ghenant. Eka mekacheo osoktayo somzonant. Dusreacheo chukeoch kaddtat. Dhin’vasnni disonam. Khaltikai nam, sogllo gorvixtt utrancho boddbodd! Zonn eklo ap-aple bhaxen sogllim kamam korunk sodta, dusreacho adar-sohokar ghevnk sodinam. Matxi chuk zalear, sogllench ifern zata. Jem lhan utramnim, somjikayen sangum yetalem, tem ragan tapon sangtat. Sosnnikai mat-ui disonam. Haka lagun aiz lognam tuttun-futtun poddtat. Aiz logn zal’leam modem bhogsonnem nam. Monis osokt. Osoktayen to khala poddta. Punn dusro taka somzun ghenam. Bhogsunk konnuch toyar nam. Dusreacheo chuki monis bhogxinam tem pollevn to aplea khas jivitant chuk korinam-so dista. Bhogsonnem dinastana-ghenastanam aiz kitlim logn zalelim vorsanchim-vorsam ragan ani ekameka lagim uloinastanam jiyetat. Oslim Deva koddlean tori aple chukik bhogsonnem magtat kai?
Aiz logn zal’leam modem bhasabhas nam. Zonn eklo aplea monantlem korta. Dusrea kodde ani budh ghevop nam. Apunn korta tem sodanch sarkem, oxem taka dista. Ani taka dusrea lagim ulovnk, bhasabhas korunk vell nam. Bhasabhas kel’li zalear kitle proxn suttave zavpache, kitle dubav pois zavpache, ani logni jivitant kosle tharav ghetat te yesvont zavpache. Dog zannanchim chintnam ani dog zannanche anvdde bhasabhas korun ekttaim haddlear, logni jivit mozbut zavpachem. Logna disa dadlo ani ostori kallzan, monan otmean ani kuddin ek zal’lim. Logni jivitantlim vignam pois korunk, anvdel’le anvdde ani chintlelim chintnam logn zal’leancho sasnnik bandpas mozbut korum-di.
Nevel Vell’lekar
“ Adim Dom Pedro,
Atam Pedurlo”
“Nanvant kitem asa?”.-..... oxem mhollolem ami zaite pavtt aikolam. Khorem mhollear nanvant zaitem asa. Amchem nanv amchi ollokh dita, borem jivit jiyelear amchea nanvak man yeta, ami vaittache gulam’ zalear amchea nanvacho beman zata. Amchea poilea nanvak ami Kristi nanv mhonn-tanv zalear, thoddeank tanchea kuttumbachea nanvan (alcunj) ollkho-tat. Amchea ghorannea-chem vhoddponn am-chea kuttumbachea nanvant asa.
Adim amchea Kristi ghorabeamnim bhur-geank Saibinnichim vo Santam-Bhoktanchim nanvam ghaltalim. Oslim bhurgeank nanvam ghalunk avoi-bapaicho ek hetu aslo. Tim ek bhagevont jivit jiyeunk tanchem mon aslem. Amchem nanv koslem-i tem zaum, punn zaiteam nanvank orth asa. Ami amchea nanvam por-mannem jiyeleanv? Thoddim nanvam zorui tim khup valorachim, torui tim nanvam asloleam mon’xachem jivit urfattench zalam. Tan-chem nanv Saibinni-chem vo Santam-Bhoktan-chem, punn tanchem jivit devchara-chem. Bhoktak tannim okman kela. Tim bore dekhichim zavnk nant.
Thoddeanchim nanvam bhov gomo-tichim Piedade, Con-ceicao, mhollear dadlo vo ostori ti kainch gomonam. Hanv Diva-ddechea Piedade Saibi-nniche Igorjent gonvllik vavr kortalom tednam ek avoi aplea cheddum bhurgeak Saibinnichem nanv, Piedade ghalunk aili. Piedade, cheddo vo cheddum tem kainch somzonam, oxem tika zaiti somzaili. ‘Aplem nanv Piedade mhonn tea sobit cheddvak vhodd zatoch loz zait, dekhun Piety tori tika nanv ghal’ mhonn hanvem tika zaitem suchoilem. Punn ti koxich halonam zali. Tea cheddvak Piedade mhonn zapailearuch, aiz tem lojen apli man khala ghalta.
Thoddeanchim nan-vam orth naslolim. To dans tednach ailolo. Tea nachachem nanv ko-nnem aplea cheddeak ghalem. Aiz taka ‘Disco’ mhollear konn-ui ollk-hota. Taka nachunk titlem gomonam, punn Disco mhollear to rokddoch paim haloita. ‘Skylab’ ontrollar disti poddlem ani konnem aplea cheddvak tea nanvan Povitr Snan dilo. Ani fuddarak koslim novlam ghoddchim asat?
Thoddim disa por-mannem nanvam asat. Adim ‘Almanak’ pollevn tea disacho Sant vo nanv konn tem pollevn bhurgeak nanv dovor-talim, ozun dovortat. Itihasik dis nanvamnim aileat. Jezuchea punor-jivont-ponnak konn-ui zolmolear to Resurrecao zata. Povitr Khursachea Zoitache Porbe somoyar zolmota taka, Exaltacao mhonn-tat. Purificacao, Comme-moracao oslim disa pormannem am-kam nanvam melltat. Punn hea kallar oslim nanvam sobit kai?
Don nanvanchim okxoram kaddun tho-ddeamnim bhurgeank nanvam ghaleant Me-nino ani Natalinachem cheddum Mena zalam Josinho ani Elsie-cho cheddo Joel zala. Him nanvam vaitt nhoi, punn kednaim-kednaim oslim nanvam hanso haddtat. Ligorio ani Onorata-hancho put ‘Lion’ zavnk nam? Thoddeanchim nanvam dakttim keleant Natal Natty zalam, Antonette Antu zalam, Alvaro Alu zala ani Bostiao Bobby zala. Magir osleank tanchea nanvan konn ollkonam, hea ‘short form’-anuch ollkhotat. Tinch pasun tanchi khorim navam thodde pavtt visortat.
Thoddeam ghora-beank mon’zatichea nanvamnim ollkhotat. Mazrager, Koleanger, Vaghanger, Xinvanger, Makddanger mhollear tanchim ghoram rokdd-inch melltat. Toxinch thoddeank add nanvam asat. Garsul’lo, hodd’-ddo, undir mhonn te famad zaleat. Thodde pavtti okmanachim nanvam tim!
Thoddeank nanva-mnim ollkhonant punn ‘pet names’ asat tachean ollkhotat, Bushan, Baby, Bebe, Nanu, Nana oslim pet names vete-panvlak melltat. Tanchim sarkim nanvam kaddlear konn-ak ulo kela mhonn tim ogich ravtat, punn tanchim ‘pet names’ kaddlear tim rokddinch zagovtat. Kazari ekame-kak ‘Honey’ ‘Shana’, ‘Love’, ‘Sweetheart’, ‘Raja-Rani’, ‘Prince’, ‘Princess’, ‘Queen’ heam nan-vamnim pachartat. Punn thoddeach kallan tanchi goddsann veta.
Thoddeam mon’xa-chim nanvam zon’va-rank ghaltat, Sunneank Roger, Bruce Lee ani mazarak Sangeeta ani Ruby, ho mon’xank kedo vhoddlo okman!
Kitem zaum koslem-i nanv amkam asum, Dom Pedru Pedrulo zaum, punn amchem jivit Devachea moga-chem ani peleache sevechem zaum!
Nevel Vell’lekar
“Mazor Maslli Soddit, Tednam Bebdo Soro Soddtolo”
Bebdikai ek pidda. Bebdikayek lagun kitleamnim aplem jivit ibaddlam, ghorabe kosoddleat ani somazachem noxtt vaddoilam. He piddek ilaz asa mhonn zaite visorleat. Punn zannim aplem bebdikayechem patok ollkhun ghetlam, jivit novsorlam, tannem khoxalkayechem zoit melloilam.
Nicky D. hachi khobor zaiteamnim aikolea. Tachem mullavem nanv Nicholas D’Silva. Vell’lle ganvcho, amcho soiro to. Belganv xiktalo. Xikpant ani khellant huxar aslo. Ixttam borabor misoll zatanam soreant-ui misoll zalo. Bebdikayechea barantuch xikop sompoilem. Mumboichea ‘Bank of Baroda’-nt-ui nokri melloili. Eka disak ‘Bank Cashier’ zalear dusrea disa Benkichea panvddear bosun moddiche poixe meztalo. kazarache pirayecho zatoch, Leonniechea mogan poddlo. Tika mellunk vetanam soro kednach pivunk nam ani Leonniek Nicholas bebdo mhonn kosloch dubav poddunk nam. Kazar zatoch tanchea ekvottak dogam bhurgim zolmolim, Myrtle ani Maud. Itlea mhonnosor Nicholas-an aplea kazarachem sutt ani kazarachi mudi pasun vikun kaddloli. Poixeank patixer zavn to Leonniek boddoitalo. Nicholas eka darantlean bhitor sorta zalear, Leonnie, dogaim bhurgeank khankeant marun, dusrea darantlean dhanvtalem. Mezachea govetant, ghalun pasun, tinnem bhurgeank samball’lim. Myrtle iskolak vetana, Nicholas lokot-lokot aple dhuvek soreache noxer pavounk vetalo. Sisterin taka pollelo ani to konn kai mhonn Myrtlea lagim vicharlem. To bebdo aplo bapui mhonn sangunk, taka loz disli. To aplo bapui nhoi, punn aplo ek xezari mhonn tannem sanglem. Hi khobor dusrea disa iskolak vetanam, Myrtlean aple avoik sangli. Tednam Nicholas nigtoch uttlolo. Aple dhuvechi khobor aikun taka jintt marli. Apleak lagun aplo ghorabo sonsta, hem taka thavem zalem. Dolleantlean dukham vhanvtalim. Apunn soro soddtolo mhonn thoinchea thoimsor tannem nichev kelo. Tea disa thaun tannem soreacho ghontt ghevnk nam. Nicholas aslo to Nicky D. zavn bebdikayek sampoddloleank he piddentlo bhair kaddunk vavurta. Ratchea khuinchea-i vellar, konnem-i fon marlear, tanchea akantak rokddoch dhanvta. ‘Mercilite’ hem AA-chem masik to vhodda umedin choloita. Nicky D hem uzvaddit kirnn soglleak fankarit asa.
Zaiteank hi bebdikai bhurgeponnich suru zata. Kazarank ‘party’-ank soro funkott mellta. Funkeacho soro aiche tornnate dhonkit ravtat. Tanchea pievpak xim’ ani mer nam. Zo tornnato piyenam to tanchea borabor sobonam, taka kuxin kaddtat. Aiche tornnate, bieracher suru kortat...... tea uprant viski, brendi, rum, xevottak feni! To soro ‘branded’ asunkuch naka, koslo-i upkarta. Funkea mellonam tednam poixeamnim piyetat. Piyeunk poixe nam zatoch chortat, nagoitat. Mhojea jivitant hanv ‘wine’ soddun kosloch soro pielolo nam. ‘Cheddum zalam re, hatak kanknnam ghalun bhonv,’ oxe mhaka challoitale. Heam mhojeam ixttank sokallim utt’tanch soreacho ghontt zai zalo. Nam zalear tanche hat koddkoddtale. Sokallim dha vaztam, te maddak veng marun astale. Tantuntle thodde aiz maddak veng marlole-i disonant. Challis zavche adim morun somple.
Bebdikayek sampoddlolo monis aplench jivit ibaddta. Tachea jivitant tea uprant Devak zago uronam, magnnem, mis, ters mhollear taka ek fokann koxem zata. To magir chor-nagovnno zata. Tachea tonddantlean noxtteam utranchem lisanv bhair sorta. Taka sarki jhem poddonam. To torekvar piddancho gulam’ zavn bhonvta. Apli zobabdari visorta. Tachea jivitantlo hetu pollun veta. Nitollsann mhellsannint bodolta. To aple mornnache dis mezta.
Bebdikayek sampoddlolo monis aplo ghorabo konsllun uddoita. Taka ghorabeacho ‘time table’ lagonam. Taka lagun tachim ghorchim vangddi sonstat. Tea bebdeak lagun tankam kitlem mhonn unneponn! Osoch mhozo ek titiv aslo. Newton 45 mhollear taka konn-ui vollkhotalo. Tannem aplem jivit soreak bhettoilelem. ‘Are to tuzo soiro nhoi re’ oxem mhoje ixtt mhojim fokannam kortale. ‘Soiro nhoi, punn mhozo khas rogtacho titiv to’ oxem mhoje ixtt mhojim fokannam kortale. Soro pivon-pivon to somplo. Ghorabeacher kallo dag ghalun gelo.
Bebdikayek sampoddlolo monis somazachem noxtt vaddoita. Taka konnuch man dinam, punn ho somaz taka kenddta. Eka bebdeak lagun somaza-chi xanti bigoddta, bolatkar vaddtat, khun-maramari choddta, fodd-modd, zhuzam-moddam toyar kortat. Somazant ontor disun yeta.
Bebdikai jivitachem, ghorabeachem, somazachem, nisonnton korit asa. Ani voilean bebde lok, Jezun udkacher axirvad ghalun soro kel’lo, to vaitt zavnk zainam oxe boddboddtat. Jezun soro mon’xachi loz vattavnk kel’lo, il’lo piyelear vaitt nhoi to, punn hispa bhair piyelear, soglleankuch lojek ghalta. Soro sodd ani novea jivitak survat kor, tednam Dev tujem jivit, ghorabo ani ho somaz axirvadan bhortolo.
Nevel Vell’lekar
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