Tuesday 1 December 2015

The Other Goa

It was a warm Sunday morning in Panaji, with the sun beaming down, and the sky clear. The calm winds carried the verses of the morning mass, emanating from the Church of the Immaculate Conception. I stood before the great church, clicking pictures and adoring its beauty, as devotees kept rushing past me to reach in time for mass. The 9:15 a.m. English mass boasted of full attendance, as did the one in Konkani which followed it. What I, and twenty odd octogenarians were waiting for outside, was the one at 10:30. The mass in the language of the Viceroys, who held sway here for 456 long years, the noble language that is Portuguese.

As I first approached the golden-agers, the first words which I could hear between the laughs and guffaws sounded very familiar. I mustered the courage to converse (in my very limited and broken Portuguese) with the first gentleman next to me: ‘Bom Dia! Fala portugues?’ The reaction was ecstatic. He grabbed me by my arm and dragged me to the center of a big group of aged people, and exclaimed (in Portuguese, which I could comprehend because of my familiarity with Spanish), ‘Here’s a young guy who is one of us! He speaks our tongue!’ In a few seconds, I was swarmed and bombarded with greetings and questions: ‘Bom Dia!’, ‘De onde é?’, ‘Do Brasil/Portugal?’ were the ones which I could decipher, others simply lost in translation. Some hearts were broken when I told them that I had not a drop of Iberian blood (sangue azul) in me, and that I was nothing more than a Spanish aficionado who hailed from Nashik. Nevertheless, several hung on and continued talking to me. The joy of having a new entrant in their group who knew their language was too alluring, perhaps. The discussion I had with that group was absolutely marvelous.

These people, aged seventy/eighty plus, had nothing much in common with each other, apart from the fact that they all spoke Portuguese, some who had Portuguese ancestry, and that all of them were proud of Goa’s colonial traditions. All of them had had primary education in Portuguese. Several still had family in Portugal. Two of them spoke fluent Spanish, with whom I had a hearty discussion about their lives. As the church bell struck, all of us entered the magnificent building to attend mass, the building structure being an architectural marvel in its own right. One of the Spanish speakers sat next to me so that he could help me understand the Portuguese words. A very kind gesture, but it hardly helped. For me, or for any other Spanish student, to understand Portuguese being spoken is highly difficult, as easy it is for us to understand the language in its written form. After a grueling 30 odd minutes, the mass ended and all of us departed the building.

Once outside, all of them again ganged up to talk about the past week, laughing, cracking jokes, all in Portuguese, of course. After a good chat session of about half an hour, they left, slowly descending the crisscross stairs that form the entrance to this grand church.

Soon after they dispersed, I saw the foreground being replaced with an increasing traffic of tourists; taking selfies, completely oblivious of the existence of these octogenarians. It dawned upon me, that in our quest to define our present and map our future, as a society, we have chosen to forget our past. Whether we like it or not, colonial values, whether Portuguese or British, have and will continue to shape our lives.

With a final glance of the church edifice, I left with memories that would last for a lifetime.

Our Lady of the Immaculate Conception Church, Altinho, Panaji

Regular Portuguese mass visitor #1

Regular Portuguese mass visitor #2


Monday 11 May 2015

कर्नाटक दर्शन!

गेल्या आठवड्यात मी पर्यटनास कर्नाटकात जाऊन आलो.  कामाच्या धामधुमीतून वेळ काढून मनोरंजन करायचे व मित्राला दिलेला शब्द पाळायचा असे ठरवून प्रवासाला लागलो . हा प्रवास मला केवळ माझ्या मनाला उल्हसित करणारा ठरणारा नसून तर माझ्या समाजाकडे बघण्याचा दृष्टीकोन  बदलणारा ठरेल असे कधीच ध्यानी आले नाही .

फिरायला गेलेलो असताना अशी काही दृश्ये बघितली ज्यांनी माझ्या मनात आपल्या संस्कृतीबद्दलच नव्हे, तर त्याशी निगडीत भारतीय अभियांत्रिकी, शिल्पकला, तत्त्वज्ञाना बद्दल आदरभावना उत्पन्न झाली . बऱ्याच ठिकाणी  असे आढळते की, नास्तिक किंवा कर्मकांडात न मानणाऱ्या लोकांत पाश्चिमात्य संस्कृती बद्दल जिव्हाळा व स्वतःच्या संस्कृती बद्दल लज्जाच असते. मी ही त्यांच्यापैकीच होतो हे म्हणणे फारसे वावगे ठरणार नाही .

या गेल्या आठवड्यात मी चालुक्य व विजयनगर कालीन अवशेष बघितले . चालुक्य हे ५,६,व ७व्या शतकात बादामी, पत्तद्कल व ऐहोळे या शहरात मुख्यतः राज्य करून गेले. बादामी पासून एक १५० कि मि दूर हंपे (हाच बरोबर उच्चार) येथे विजयनगर शहराची स्थापना तुंगभद्रा नदीच्या तिरी १५व्या शतकात केली गेली . मधल्या काळात उत्तर कर्नाटकावर देवगिरी चे यादव , पल्लव, बह्मानी सल्तनत यांनी राज्य केले. परंतु उत्तर कर्नाटकातल्या भूमीतून तयार झालेली ही दोनच महान राज्ये.

बादामी गावामध्ये स्थित अगडबंब तांबूसरंगाच्या डोंगरामध्ये चालुक्य ४ अप्रतिम कोरलेल्या गुंफा सोडून गेले. या सर्व गुंफा शैव व वैष्णव दोन्ही पंथांना समर्पित अहेत. शंकर-पार्वती, श्रीगणेश,कार्तिकेय यांचा विविध मुर्त्या तर आहेतच, बरोबरीने विष्णू चे दशावतार देखील सुशोभित केले आहेत. त्याच बरोबरीने अनेक इतर देव देवता, पुराणांमधील इतर पात्रे उदा. नारद, शेषनाग, गंधर्व, कुबेर, नंदी, गरुड, हे सगळे एका ठिकाणी बघायला मिळतात . ही देवांची यादी वाचताना कुणास वाटेल, 'यात काय नवल?'. आजकालच्या भव्य दिव्य मंदिरांमध्ये ही हे सगळे बघायला मिळते! तर यावर मी असेच म्हणीन: काय प्रदर्शित केले आहे हे जितके महत्त्वाचे आहे त्यापेक्षा ते कशा प्रकारे प्रदर्शित केले आहे हे बघण्यात खरी मेख आहे .

शिल्पकारांनी ज्या प्रकारची वस्त्रे त्या देवांना नेसवली आहेत, त्यांच्या मुद्रा कशा आहेत, हे लक्ष्य देऊन बघण्यासारखे आहे . शिव-पार्वती, लक्ष्मी-नृसिंह आपल्याला एक मेकांच्या मांडीवर बसलेले, आलिंगन घातलेले दिसतात . एक मेकां प्रति प्रेम व्यक्त करताना त्यांना अभिमान वाटायचा, लज्जा नव्हे . आपल्या कडच्या 'valentine' दिनाची विल्लेवाट लावणाऱ्या स्वसंस्थापित धर्मरक्षकांनी ह्या गुंफा जरूर बघाव्यात . तसेच कोरलेल्या मूर्त्यांमध्ये जितक्या स्त्रिया आहेत, त्या सगळ्या जानव घातलेल्या दिसतात. हे बघून असे आपण निश्चितच समजू शकतो की, उपनयन किंवा मुंज ही फक्त ब्राह्मण पुरुषांमध्येच नाही, तर अखंड समाजात स्त्रियांसह सगळ्यांसाठी होती . ठिकठिकाणी आपल्याला 'अर्धनारीनटेश्वर' ही देवता बघायला मिळते . या देवतेची प्रतिमा तर डोळे घालून बघण्या सारखी आहे . शरीर कपाळा पासून जांघा पर्यंत दोन भागात विभागलेले दिसते . एका बाजुला शंकर तर दुसर्या पार्वती, असे एकत्र येउन बनलेले अद्वैत असे दैवत. याचा अर्थ चालुक्य समाज स्त्री-पुरुषांना समान मानायचा . स्त्रियांना कमी लेखणार्यांना हे दृश्य नक्की जागे करेल .

तसेच विजयनगर, हे हंपे गावाजवळचे अद्भुत असे स्थान .विजयनगर ही कृष्णदेवराय, या थोर राजाची कर्मभूमी म्हणून प्रसिद्ध आहे. ४० चौरस मैल एवढ्या अफाट मोठ्या आवारात हे शहर होते व सुमारे २०० वर्षे ते जगप्रसिद्ध होते . इकडच्या शिल्पाकामात आपल्याला चीनी, अरबी लोकांच्याही आकृत्या देखील दिसतात. याचा अर्थ, या आकृत्या आपल्या शिल्पकामात समाविष्ट करून घेणारे विजयनगर चे राज्यकर्ते इतर सौंसकृतींप्रति सहिष्णुता बाळगणारे होते. विजयनगरातील दोन विशेष बघण्यासारख्या गोष्टी म्हणायच्या तर विठ्ठल मंदिर व वीरुपाक्ष मंदिर. हे विठ्ठल मंदिर अत्यंत देखणे आहे व त्याचे फोटो अथवा पोस्ट कार्ड सर्वत्र पसरल्यामुळे ते अनेकांना माहित असते. मंदिराच्या बांधकामाचा आवाका लक्षात घेता आपल्याला कृष्णदेवरायाची विठ्ठलभक्ती कळते. असे सांगितले जाते की, आज महाराष्ट्रात पंढरपुरात ज्या विठ्ठल-रखुमाई च्या मूर्त्या विराजमान झालेल्या आहेत त्या इकडूनच स्थलांतरित झालेल्या आहेत. 'कानडावू विठ्ठलु' या अभंगाचा संदर्भ मला या ठिकाणी लागला. पुढे बघितले ते विरुपाक्ष मंदिर . मंदिराचे गोपुरम म्हणजेच प्रवेशद्वार हे कर्नाटकातील सर्वात उंच म्हणतात . या गोपुरावर आपल्याला असंख्य नग्न मूर्त्या व कामसूत्रातल्या 'पोझिशन' दिसतात. विजयनगर च्या राज्यकर्त्यांनी त्यांच्या सर्वात महत्त्वपूर्ण मंदिराचे प्रवेशद्वार कामसूत्राने सजवायचे ठरवले, यातच त्यांच्या विचारांची थोरवी लक्षात येते. आज राजा रवि वर्मा व एम एफ हुसेन यांच्या विरुद्ध 'धर्मरक्षक' आंदोलने करतात. टी व्ही वर 'आयटम सोन्ग' लागले कि दुतोंडी समाज त्याला बीभत्स म्हणतो. तोकडे कपडे घालणार्यांवर काही लोक 'पाश्चिमात्य' असल्याची टीका करतात.  

प्रवास झाल्या नंतर, हे सगळे अनुभव घेतल्या नंतर, समर्थ रामदास 'साधु हिंडता बरा' असे का म्हणतात हे प्रकर्षाने जाणवले. देश, समाज, संस्कृती या सर्वां बद्दलच्या माझ्या व्याख्या बदलल्या. शिवाय १४०० किलोमीटर Innova चालवण्याचा अनुभव तो वेगळाच. इडली, उत्तपा, भाकरी नी परिपूर्ण व माझा स्नेही- हेरंब उर्फ 'बसाप्पा' याच्या बरोबर झालेले माझे कर्नाटक दर्शन मनाला अतिशय अल्ल्हाददायक झाले.   

Saturday 21 February 2015

The Little Maharashtra of Karachi


For the past two years or so, I have been intending to make a documentary, or any other fitting tribute to my great-grandfather, Shri. Appasaheb Marathe. Born into a poor Chitpavan Brahmin household in the village of Vengurla in the Konkan, he rose to great heights in his life and is today known by many as one of the first big businessmen of Bombay of Marathi origin. I shall dedicate several posts in this blog to him. Now getting to the point. While I was gathering data about the great man, I learned that he spent the most prosperous years of his life in Karachi, Pakistan’s economic hub today, and erstwhile capital of the Sind province of British India. In the course of gathering information about the documentary, I interviewed several people who had been in contact with Appasaheb. Now most of these people had lived in Karachi. What they told me about Appasaheb was resourceful, no doubt, but what really caught my eye was the passion with which they spoke about their life in Karachi. Karachi, that beautiful, clean, prosperous city, a Maharashtra away from Maharashtra.

Before the 1930s, the current Sindh province of Pakistan, the Indian state of Gujarat, and western part of the Indian state of Maharashtra, together formed a gigantic administrative unit called the Bombay Presidency. The two big cities of this province were the provincial capital of Bombay and the excellent port city of Karachi. Now poor as we have always been, the trend of migration to the cities from the rural countryside is an old one in India. Konkan, one of the poorest regions of Maharashtra back then and even today, was one of the big contributors of skilled and unskilled labor within the Presidency to Bombay and Karachi. Those who cleared the Grade 11 Matriculation Exam, or ‘Matric’, were labelled skilled and those who did not unskilled. The ‘skilled’ were able to secure Government or private jobs in the two cities in the range of Rs. 25 a month, a princely sum back in the day. The ‘unskilled’ secured labor intensive jobs, notably the mills of Central Bombay or ‘Girangav’, and similar physically demanding jobs in Karachi.

In 1936, a manifestation of regional consciousness among the Sindh region’s largely Muslim masses led to foundation of the Sind Province of the British Raj. Now while this development had a profound influence on the history of India, such as the idea for the creation of Pakistan, it made very little difference to the rural poor of the Konkan. They continued to swarm towards Karachi as they always had along with Bombay. And the city accepted them with open arms.

Mrs. Nalini Devdhar, a Karachi resident at that time, now aged 96, describes the city as a rich, clean and green metropolis with cosmopolitanism in its DNA. Lands owned by prosperous Sindhi Hindu zamindaars, businesses run by astute Gujaratis and Marwaris, staffed by loyal and dutiful Marathis, and served by the Sindhi Muslims and Pathans, formed the social fabric of the city.

The large Marathi population, with numbers upwards of 50,000, had its own neighborhood. The region between the Narayan Jagannath Vaidya High School (still bears the same name) on Bunder Road (today called the MA Jinnah Road) and the Maratha High School a few blocks away formed the neighborhood the Marathis considered their own. An example: my great-grandfather's own address in Karachi. Mr. S.P. Marathe, Second Floor, Advani Chambers, Opposite P. Shah & Co., Vishwanath Patil lane, Bunder Road, Karachi. If one were to hide the word ‘Karachi’, everybody would guess this place to be in Bombay or Poona. There were municipal schools run by the cash rich Karachi Municipal Corporation that offered instruction in Marathi, such as the NJ Vaidya School, the Shivaji school, and the Maratha school to name a few.  Charitable organizations such as the Mitra Mandal, the Maharashtra Mandal, Ogaley Ashram and the Brahmin Sabha worked for the welfare of the Marathi people. The communal polarization of North India had little impact on the city, as people of all faiths and beliefs lived in the city without fear.

And then came Partition. Most Marathis perceived it as one among many other political gimmicks of the time, like the creation of the Sind province back in 1936. It made little difference to them back then, and only a few worried in 1947. According to Mrs. Devdhar, the Sindhi Muslims were a calm and friendly lot, just like the Kokni Muslims of the Konkan, hardly influenced by the Urdu Pakistani propaganda of the Muslim League which several among the Muslim populace of North India’s United Provinces (today’s Uttar Pradesh), Central Provinces (today’s Madhya Pradesh) and Bihar bought into. There were no recorded incidents of communal violence between the Sindhi Muslims and the remaining heterogeneous Hindu population in Karachi ever before. Things changed dramatically only when trains full of UP, CP, and Bihari Muslims began arriving from North India. These displaced families, many if not all targets of communal violence in North India, were in no mood to be reasoned with. Communal violence of the kind Karachi had never seen before unfolded on to the streets. Mrs. Devdhar’s own house in Karachi was forcibly occupied by refugees. It is at that point when the Marathis, with a heavy heart, decided to leave the city for good. Jinnah too, made repeated requests to the Hindu population to stay on as citizens of a secular Pakistan that he had founded. But things really went out of control towards the end of 1947. My own great-grandfather, Appasaheb, did not leave the city before 1948, and boarded a ship back to India only when a death squad of refugees arrived at his doorstep.

A cosmopolitan and vibrant city was forever eroded by violence that never ceased. First the targeting of Hindus, then the Shias and Ahmadis after 1947, the arrival of the Afghan refugees during the Taliban war, and the political battleground and drug haven it is today, Karachi is one of the most dangerous cities in the world.

In her calm suburban house in Nashik, Mrs. Devdhar fondly remembers Karachi as her first home, a city like none other.

Mrs. Nalini Devdhar (age 97), Karachi resident who now lives in Nashik, Maharashtra.