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Domnic Fernandes continues (Part II) his reminiscence of
Mapusa of the 1950s
http://www.goanet.org/index.php?name=News&file=article&sid=426
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A Reminiscent Tour of Mapusa Town in the 1950's Part III (Final)!
>From this spot, the back of Mapusa Church is clearly visible. The church is
dedicated to St. Jerome but is also known as the Church of Our Lady of
Miracles. It dates back originally from the year 1594 when the first edifice
was built. Since then it has been rebuilt several times, most recent
reconstruction being in 1961. During the Liberation of Goa that year, part of
the church was razed by a fire which was allegedly sparked off when the
retreating Portuguese army tried to blow up the nearby bridge to stall the
advance of the Indian army. The church has a beautiful gabled façade but it is
more famous for its annual 'Milagr Saibinninchem fest' (the feast of Our Lady
of Miracles) than for its architectural splendor. Since the church is located
on the original site of an ancient Hindu temple (perhaps dedicated to Goddess
Tulzai), the Hindu community also considers it a sacred area. She is venerated
not only by the Christian faithful but also by Hindu worshippers who,
according to an old legend, consider Our Lady of Miracles as sister of the
Goddesses Leirai and Morzai. Consequently, in a fine display of communal
harmony that exists in Goa, the annual feast held on the 16th day after the
Easter is enthusiastically celebrated by Christians and Hindus alike. That the
religious divide does not exist is best exemplified by the offerings of oil,
candles and wax artwork to 'Milagr Saibinn' by both the sections.
The Mapusa River or estuary is located just beside the church. The crossing
point of the estuary in the olden days was known as 'Tar' and the place was
colloquially known as 'Mapxeam tarikodde' (at the river crossing in Mapusa).
The Tar played an important role in the life and development of Mapusa in the
days of inland river transport by pondev (canoe) and patmari (sail boats) when
it was a landing point for all kinds of fruits, vegetables, timber, bamboo,
Mangalore tiles and other merchandise. Gaunsavaddo, the ward next to the
church, is one of the oldest residential wards of Mapusa. Most of the material
from the sail boats was off-loaded into Gaunsavaddo. People from villages from
my side came to the Tar with bullock carts, bought the material wood,
bamboo, Mangalore tiles, etc., loaded them on the carts and headed for their
homes. Ganesh idols were immersed and continue to be immersed in the estuary
till today. Only boats, for which the 'Tar' was originally built, cannot come
to it now because of erection of a pipe culvert instead of a regular box
culvert.
Across the Tar, the straight road leads to Bastora village which had an Ice
Plant-cum-Ice Factory at its entrance, followed by a Printing Press. The road
continues into Ucassaim and Pomburpa from where one can reach the islands. The
road to the left leads to Moira, Nachinola, Aldona and again from here one can
get into the islands. This was one of the roads which had concrete track
during Portuguese regime.
I shall now return from the church to the 'Tikttear' by Janardan P. Bhobe's
shop which was known as Bhobe's corner. By this corner there is a down slope.
To the left of the slope, in the basement, one came across the
original 'Central Laundry' and a Taverna beside it. A little further was a
Sports Shop. Facing the end of the slope there was a big Pimpllachem zhadd.
If one took the inner road, to the left there was another Pimpllachem zhadd
under which there were some residential houses, and to the right there was a
garage. Right beside the interior Pimpllachem zhadd, one Denzil from Anjuna
had a small workshop where he repaired batteries, and opposite the workshop,
there lived a carpenter, Minguel Santan Fernandes, who originally hailed from
Benaulim, but had settled down in Bardez; he was my mother's cousin. Besides
being a carpenter, he was a good violinist. He had nine children and was quite
poor. One of his sons, Diogo, who was very small then, always held pieces of
wood in his hands and pretended to play a guitar. This very child went on to
become one of the best base guitarists in Goa. He played base guitar for the
SYNDICATE band! Diogo's eldest brother, José, studied with me in ET. He was
very good in Mocidade; he had earned the title of 'Chefe de Cautela'. (I, too,
was good in Mocidade and had earned the title of 'Chefe de Quina'; I couldn't
become 'Chefe de Cautela' because I lacked height.) José was one of the first
Goans to join the Indian Army immediately after Goa's Liberation. When on
vacation, he would tell us fascinating stories about Himachal Pradesh and the
Western border. He took early retirement in 1977. He then worked in Bahrain
for around 20 years. Post Liberation, Minguel Santan and his family settled in
Guirim at the foot of Monte de Guirim hillock. In fact, I used to keep my
bicycle at their place while attending St. Anthony's High School at Monte de
Guirim as a day scholar, as it was not only a long cut to climb up the steep
slope but it was also not practical to do so. José settled in government
quarters in Porvorim.
Coming out from the inner gully and following the main road, one was led to
the then famous 'Casa Bela' Bar and Restaurant. It was one of the best
restaurants (not café) in Mapusa in those days with a display of all the
available liquor brands fixed to peg stands at the counter. The waiter would
receive the customer's order, approach the counter, push the peg measure and
fill the ordered quantity in the glass. They served quite delicious Goan
dishes, including good quality pork sausages which drinkers mostly ordered as
an appetizer.
If one proceeded to walk from the side of the restaurant, he would come across
the 'Central Talkies' which was commonly known as 'Guddulo' (a crammed up
place like a 'kombieancho gudd').
Coming back on the main road, next to the restaurant, there was the 'Auto
Popular' shop which sold spare parts and tires; it was run by one Mr. Azavedo.
I often visited the shop to buy pellets for my air guns which came in small
round tins. I also changed my bicycle kampinn (bell) every time a new one with
different ring was available at the shop. To have a good kampinn in those days
was like owning a musical horn today. A girlfriend immediately knew when her
boyfriend passed by her house the moment she heard his bicycle bell ring! And
then there was Carteiro's (postman's) kampinn which everyone was familiar
with. Lok kan fulovn ravtalo kednam carteirache kampinnicho avaz kanar
sadovtolo ani apnnank chitt mevteli! (People would eagerly wait to listen to
postman's bell ring when a letter would be handed in!)
Adjoining the shop, there was 'Bernardo Garage' where Agustinho, a thin, dark-
brown person with a little bend on his upper back, did not only repair
bicycles but most of the time he vulcanized punctures of bicycle, car and
carreira tubes; he was a chain smoker; he smoked hand-rolled cigarettes.
Garage proprietor's son, Minguel, a handsome young boy in his late teens, paid
visits to the garage every now and then but hardly did any work; he was mostly
seen roaming around Mapusa on a modified BSA motorcycle.
Walking a little further, at the corner there was 'Davjekar Hotel' where many
people, including carreira and taxi drivers ate bhaji-puri, bottat-bhaji, mix-
bhaji, cazunchea bieamchi bhaji, samboosa, bhoje and mirsango and gulped it
down with a cup of hot tea/coffee. Almost opposite the hotel there was 'Casa
Popular' the house of antiques. The shop was in the news last week for
possession of antique statues without proper purchase documents.
Upon turning to the left, one would come across the 'Central Bar' where most
drivers spent their time drinking. We also had another bar in the area
'Alexandro Pinto Bar'.
If one walked into the 'No Entry' road, he came across Wilfred D'Souza's
Petrol Pump. The open space adjacent to the pump was a 'Carreira' stand which
was also used as a taxi stand towards the fag end of the 1950's.
Beyond the open space, on the west side where 'Braganza Hall' now stands,
there were four small prefabricated shops which sold soft drinks. The shops
were mounted on large stones. The wooden walls of shops were painted in yellow
color with black stripes. Each shop had a full length window in front and
doors on both sides; the back side was closed. While the door on the right was
closed with a latch from inside, the door on the left had a padlock on it from
outside. The front window consisted of several wooden planks and served as a
slide-on shutter. Whenever they wanted to close the window, they would place
wooden planks into the groove one by one until they reached the end. The last
plank would be locked. Similarly, whenever they wanted to open the window,
they would unlock the first plank and then remove remaining planks one by one.
The four prefab shops sold godd'ddeachi sodda (marble soda), xerbot
(raspberry), lassi, limbu-soda (lime-soda) and Vimto. Each shop had a small
wooden table in the middle and tubular stacking chairs. One asked for a cold
drink by standing in front of the window or entered the shop and placed the
order. As soon as the shopkeeper saw the customer, he would ask: Baba, tumi
kitem ghetat? (What would you like to have?) If you said sadi sodda (plain
soda), he would reach the soda crate, pick up a bottle and place it either on
the counter and open it with a round wooden opener by pressing it against the
marble, or hold the bottle in his left hand and press the marble with the
pointing finger and open the soda. The latter method made a better sound -
"PICHIVMmmmmmmmm-TTAK!" People mostly preferred to drink soda directly from
the bottle by placing its mouth between lips and sucking soda from it which
gave them special pleasure, rather than pouring soda in a glass and drinking
from it. As soon as one finished drinking the soda, he/she would belch
followed by a sound ha-a-a-a-a-a, and he/she would say: Baba, sodda ekdom bori
assa. (Baba, the soda is very good).
If anyone ordered a limbu-soda, the shopkeeper would fetch a glass, dip it in
water in a bucket, cut the lime in two halves, place one half in a wooden
manual juice remover, collect the juice in a glass, add two spoons of sugar, a
pinch of local salt and then stir it with a spoon. He would then open
godd'ddeachi sodda with his pointing finger of right hand, tilt the bottle
into the glass and slowly release the finger thus causing a spray of soda into
the glass which would mix the contents well. A piece of ice would be added to
the drink only if a customer asked for it. In that case, he would reach the
bucket wherein he stored ice wrapped in a gunny bag or strewn with kunddo
(bran) to prevent it from melting fast. He would take a pickaxe and remove a
small piece of ice, clear the husk by throwing a little water on it, or he
would simply dip his hand into the bucket with water and then place clean
piece of ice into glass. The same was done whenever anyone ordered a glass of
xerbot. Most people in those days preferred to have water-xerbot than soda-
xerbot because the latter cost more.
The only window display on these shops were 7-8 bottles filled with different
colors of xerbot mainly red, green, yellow and blue. Actually, these bottles
were filled with crape paper color water and not real water-xerbot. These
bottles were not closed with caps; instead, a fresh lime was placed on the top
of each bottle. For the common man/child in those days to be able to drink a
godd'ddeachi soda was a great thing a luxury!
One of the four prefab shops was 'Aram Soda' and they still run a cold drink
house with the same name by the road side opposite the old parking lot from
where buses depart Goa for outside destinations. I always make it a point to
have a 'limbu- soda' at the shop and remind the owner of their old prefab
shop. He smiles and says: "Tumi azun amkam visrunk nant ham!" (You have not
yet forgotten us!) I respond: "Cheallis ani sat vorsanchi ixttagot koxi
visronk zata?" (How can I forget our friendship of 47 years?) To which he
responds: "Tumkam itleam vorsanchi bori taji yad assa!" (You still remember
all those years so vividly!)
If one kept on walking straight, the road lead to a kind of square where there
was a big 'voddachem zhadd' with many zageache sorop (snakes belonging to the
spot) around it. The Hindus lit telacheo ponntteo (earthen oil lamps) and
agarbatis on the pedestal around the tree, and threw coins at the foot of the
tree. The Portuguese government tried in vain many times to get rid of the
tree in order to widen the road but people, especially the Hindus, were simply
not ready to take on the task in their hands and those who volunteered were
punished with injuries, including deaths. Finally, the tree was cut by the
Portuguese military personnel but not without paying for their lives.
In 1960, the Portuguese introduced a modern 'rotunda' in place of voddachem
zhadd and installed the statue of Mr. Manuel Antonio De Souza the hero of
Massangano. Manuel distinguished himself in military campaigns in Africa. He
went to Mozambique and consolidated his little kingdom by driving back the
attacks of natives. He played a role in pushing ahead the frontiers for the
Portuguese, and organized a little kingdom and a perfect little state with an
army of 30,000 men and its own guns, fortresses and administration. The
colonial rulers were proud enough to issue a postal stamp and to erect his
statue, but within less than two years, precisely four days prior to Goa's
Liberation, the statue was destroyed by a bomb purportedly by the Portuguese
military intelligence from the Mapusa quartela, but the blame was put on the
Indian Government in order to create mixed feelings among Goans.
I traveled to Mapusa to ET on my HERCULES bicycle via Parra; so, I passed by
the statue every day. One fine morning, I was surprised to see it knocked
down, but it didn't upset me much because just the previous year many crosses
across Goa were desecrated, including the cross in St. John's chapel compound
in front of my house and another one behind my house. Post Liberation,
remnants of the statue was cleared and a statue of Gandhi was installed in its
place.
>From the statue, the road on the left leads to Betim/Panjim and the one on
right to Saligao, Calangute, etc. On way to this road, about half a kilometer
from the aforementioned statue, in the fields towards Kanka, there is a small
temple covered with 'bonnddgi' trees which produce fragranced leaves
called 'Atho'; hence the name of the place 'Bonddginim', and this was exactly
why the yearly zatra was also known as 'Bonnddgintli Zatra'. They say,
wherever there are bonddgi trees, there are cobras. Obviously, there are many
zageache sorop in Bonnddginim. Over the years, the temple was expanded and is
now known to all as 'Bodgeshwar Temple'. Sridev Bodgeshwar is known among
devotees as the protector of the Mapusa area. The yearly zatra is celebrated
with great pomp. The actual zatra, comprising of the 'Dashavtari nattak'
begins after midnight on the following day. The zatra is a famous festival for
Mapxenkars next to the feast of Our Lady of Miracles.
I will now walk back to the Camara Munical Bardez and from there get into the
old market.
In between the CMB and BNU, there was a small entrance, which leads into the
interior of the place called 'Angodd', derived from the Kannada word 'angddi'
which means market/shop. The place stretched from the CMB building to just
short of Asilo Hospital. This is where the whole of Friday market then took
place the main market place being from behind the CMB up to the front of the
present 'Alankar' movie theater.
At the entrance of the market, by the corner of the CMB, there was a small
open refreshment shop with a canopy which belonged to one Madhu. Most everyone
who entered or exited the market from this side bought a limbu-soda or
raspberry drink from the shop; thus, he made good business, especially on a
Friday.
The small lane to the right led to tailor shops and to the 'Swiss Chapel'. As
one turned to the left, he/she came across konvchechea kanknnanchim dukornam
(glass bangle shops). Goan women adorn glass bangles. The word bangle
originates from the Hindi 'bangri' which the dictionary defines as a ring for
arm or leg glass bracelet. Bangles, the decorative ornaments, have over the
centuries acquired a cultural, social and religious significance. Literature
has glorified this ornament and made it the epitome of feminine grace. In the
past, women never left their arms bare; they always stacked them with glass
bangles which were bought in pairs; it was considered inauspicious to be bare-
armed, especially for a married woman, as bare hands are symbolically
associated with widows who were denied the right to wear bangles or any kind
of adornment.
Since most women in those days worked in the fields, the possibility of
bangles getting broken was high, but they always made sure that they
replenished them through an ol'lar (a person who visited villages on foot once
a fortnight with glass bangles). He carried bangles in a large box which was
wrapped in a bed sheet. The ends of bed sheet were then tied into a knot and
the whole load was balanced on the forehead and back. If women had missed the
ol'lar during his trips to villages, they would not want to miss the chance to
buy bangles when in Mapusa. The ol'lar expertly slip-wrist size bangles past
heavy knuckles without breaking any but this was not possible with Goan
working class women karann tanche hath sodanch ful'lele astale (because their
hands were always in an expanded form). Since women came across glass bangle
shops first, they bought and placed bangles in their arms first and then went
around shopping proudly with bangles in their arms; the rest of shopping came
next.
Next in line there were some crockery shops including 'André Braganza'
and 'Caetano Paul'. Both had good collections but the latter had better
variety; he also sold hanging kerosene lamps in different glass shades. My
mother and I often visited Caetano Paul to replenish lost cutlery and broken
crockery - we owned a complete cutlery & crockery set which we gave on hire
for weddings and other occasions. When my father left his Mestre's job in Vai
Dongor and before he left for Kuwait in 1947, he bought a full set of cutlery
& crockery and presented it to my mother which brought in additional income
for us, especially during the summer season when many weddings take place.
Besides Anjunkars, people from the neighboring villages - Arpora, Assagao,
Parra, Siolim also hired our lustro. Our business went down when the late
Diogo João, the then famous cook from Parra, who was hired to cook food for
weddings and occasions, added crockery to his profession. Whenever his
services were hired, he also supplied his crocker. Post Liberation, we could
not replace the broken/lost items. So, ultimately we stopped the business in
the 1970's.
Next in line was Mishal's shop. He was a middle-aged man, half bald with a
little paunch. He repaired stoves, petromaxes and torches but most importantly
he prepared and sold kerosene lamps our only source of light in those days.
As such, almost everyone was seen at the shop buying their lamp requirements.
He also prepared storage tins with covers out of empty kerosene tins. People
used these tins to store monsoon provision items like dry chilies, cashew
seeds, etc. Furthermore, he prepared sup (dustpan) out of empty kerosene tins.
He cut tins diagonally and prepared two supam out of one tin; many painted
these dustpans to make them last longer. Kitchen items like kail, kailotto,
tovo, etc., were also available with him. He also prepared and sold bird and
squirrel cages made out of wire.
In the same area, there was the famous 'Sapateria Goes' (Goes' Shoe shop)
which was mostly frequented by well-to-do people because ordinary people could
not afford to buy even a pair of sandals. However, the Basurkars
bought 'Kholapuri' leather sandals from the shop to carry them back to the
Gulf on their return.
The above-mentioned shops were located behind the BNU.
The left side had many shops selling different products; tea shops were also
located on this side, including the original Café C. D'Souza.
Towards the end of shop lane on the left, there were some shops which sold raw
dumtti (tobacco) products, including whole tobacco leaves which were imported
from Africa and sold in ratanim (pounds). During the Portuguese regime, the
market used pound measure system. Rice, cereals, grams, salt, binddichim
solam, etc., were sold in wooden measures - an'natti, gin'natti, solgem, podd
ani paili; two paileo equals to one kuddov.
The majority of the Goan population belonged to the working class. As such,
most men and women smoked pamparo a hand made cigar prepared out of tobacco
leaves which was wrapped to a ripe, fallen jackfruit leaf. Some people also
chewed panancho dennt (tobacco stem), and there were others who used chimtti
(snuff) which was also sold at these shops; people carried chimtti in a tiny
snuff tin. As children, we sometimes asked the elderly to let us use the
snuff, especially when we caught bad cold and our nose was blocked the
result was continuous sneezing; the ticklish effect remained in the nose
throughout the day! The new generation uses different kind of snuff cocaine!
When a non-smoker/snuff user crossed the shops dealing in tobacco, he was
bound to have a strong sensation in his head out of tobacco smell.
The local voizinn used tobacco leaves for medicinal purposes. Zorui konnancheo
parieo sokol denvleat zalear ganvtti vokot divn teo portun zagear ghaltali.
(If anyone suffered from lowering of his testicles, she would prescribe him
local medicine and put them back in place). Ti vokti pallam fatrir zoroitali
(She rubbed medicinal roots on a granite stone) until about six spoonful
medicine was produced. She then mixed half a bottle of water to half bottle of
maddanchi fenni (palm fenni), placed the medicine in the bottle, mixed it well
and asked the patient to take one copinha (small cup) thrice a day. In
addition, she asked him to place half a tobacco leaf on a kaxtti and wear it
for ten days, and bingo that would be the end of the problem! Underwear was
not good enough to hold the panancho in place; only a kaxtti could do the job!
So, the kaxtti which many despise today was not only our ancestors' wear but
it also served as an 'instrument' in medicine until the mid of the last
century!
The tobacco shops were wholesale dealers where local beedi rollers from all
over Bardez bought their stock to last for at least a week. My neighbor, the
late Dharma Porobo, who was a renowned dealer in spices, spent all of his time
at home rolling local beedis. People specially came to his residence to buy
home-made beedis; he also supplied beedis to posre (shops) in villages. Dharma
never missed the Friday market where he made good business by selling his
spices. His son, Arun Porobo, continues in his father's footsteps. He does not
only sell spices at home and attend Wednesday and Saturday markets in Siolim
and Calangute besides the Friday market in Mapusa but he also supplies spices
to the Taj Hotel in Sinquerim.
Munneri Pako Porobo from Sonarvaddo in Gaumvaddy, Anjuna, also never missed
the Mapusa Friday market where he spread out his toys on a sheet and sold them
to the public.
If one walked down the market, facing the end of the bazaar, he would come
across 'moddkeancho bazaar' where the pot makers from St. Sebastian ward,
Anjuna, Saipem-Duler and Vaddem-Sucorro would have their clayware on display.
As one passed by them, they would hold a kovso or buddkulo in their hands, tap
it with the knuckle or hit it with a ring on a finger and convince the passer
by that the item was solid without any cracks. The sellers were mostly women
clad in bright reddish or grayish kapodd which was turned into a kaxtto; they
placed the money in side folds of the kaxtto. Next to moddkeancho bazaar,
there was 'bokddeancho bazaar' where people bought and sold goats; people also
sold pospache dukor ani leitanvam (piglings) here.
Next, there was a prefabricated barber shop which was shaded by a bhenddiechem
zhadd; the shop was always overcrowded on a Friday. Many people kept their
pottleo inside and outside the shop and asked the barber: "Baba re, matxi moje
pottler nodor dovor ham; hanv rokddinch/rokddoch farmacin vochon ietam."
(Please watch over my package(s); I will go to the pharmacy and return
quickly). Farmacia Ferrão did good business on Fridays.
A little away from the barber shop, there used to be a mobile cart on bicycle
wheels on the road which sold refreshments limbu-soda and raspberry.
Until the end of the 1950's and through the mid 1960's, goods meant for the
Mapusa old market, were transported by bullock carts. Bullock carts entering
the town were registered with the Municipality and issued with a toktto
(badge) which was fixed to the main beam or chassis of the cart. The main
parking area for bullock carts in those days was opposite the Benão
shop/Farmacia Ferrão where gaddekars let loose their bulls, fed them
sukoilelem tonn (hay) and gave them rest; they tied them to a
small 'benddiechem zhadd'; the place was always full of dung. When in Mapusa,
gaddekars took the opportunity and horseshoed their bullocks while they rested
in the parking lot. It was interesting to see a single person make a bull fall
down to the ground. He did so by tying its hind legs with a rope and then
forcibly pulling it thus making the bullock lose its balance and fall to the
ground. He immediately tied all four legs to a piece of rope and placed the
bundle of legs on a little cross-stand. He first removed old horseshoes with a
pair of pliers and then cut and leveled the hooks with a sharp cobbler's ari
(awl); he then fixed new horseshoes!
Towards the end of the bazaar, on the left corner, there was Tuklo's garage.
Tuklo hailed from Siolim; he owned carreiras which were repaired at the garage.
If one climbed up the steep slope, he came across Dr. Olavo Ribeiro's private
maternity hospital which was quite famous then but only people with money
could afford it. Dr. Ribeiro's son, Oswaldo, was my classmate in ET.
SUKRARACHO BAZAAR (Friday Market)
On a Friday morning, the whole town has a lively look and is all set to handle
the Friday market. In those days, people from all over Bardez attended the
market where they bought and sold their goods. Everything from fresh and dried
fish, fruits and vegetables, spices, incense to name a few was available in
the market. Most vendors were colorfully dressed womenfolk with fresh flowers
tucked in their hair from nearby villages that came to the market to sell
their produce. Let me give a slight idea of the products which people from
around Mapusa brought for sale in the market.
Most of the active involvement came from the villages surrounding the town.
The entire population from Candolim, Calangute, Saligao, Arpora, Nagoa, Parra,
Anjuna, Assagao, Siolim, Tivim, Colvale, Revora-Nadora, Bastora, Moira,
Aldona, Calvim, to name a few, came to Mapusa to sell their home-grown produce
or home-made wares and to do their shopping.
People wanting to sell their products at the Mapusa market began their journey
from home at fantear (dawn) and reached the market just when the sun rose.
Most goods were packed in a panttli and carried on the head. The carriers were
both men and women husband and wife, son and mother, brother and sister,
etc. During the monsoon season, the top of panttli was covered with a piece of
mennkapodd (wax cloth) which did not only protect the material inside the
panttli but also prevented the person from getting wet, as the panttli served
as an umbrella.
The Anjunkars went to the market with their fruits and vegetables, coconuts,
maddanchem ghodd, fresh fish from Xapora River, including its specialties
korleo ani khube, wide range of clayware, etc.; the Bademkar (from Badem) took
their vegetables and pork sausages; the Oddfoddkars (from Arpora), too, took
their home grown fruits and vegetables, coir rope, salt and vagieo (tiger
prawns) and govxeo (milkfish) from saltpans; the Porrikars (from Parra) took
their vegetables and water melons; the Congottkars (from Calangute) took their
fish fresh and dry coconuts and chevrisam; the Candolkars (from Candolim)
also took their fish fresh and dry and coconuts; the Sinquerikar (from
Sinquerim) took their specialty tisreo ani muddoxeo; the Savganvkars (from
Saligão) and Tavganvkars (from Taligão) took their konngam (sweet potatoes)
and vegetables; the Nirlukars (from Nerul), too, took their konngam as well as
fresh and dried fish, including their especialty lepo (tongue fish); the
Siolekars (from Siolim) took their palm and cashew fenni, coconuts and
vegetables; the Moiddekars (from Moira) took their sukeo musureo mirsango,
tennlim and other vegetables and their magnificent banana crops khamprim,
muddovchim, etc., the Natnoikar (from Nachinola) took all kinds of vegetables,
including tennlim; the Ovdonkars (from Aldona) also took all kinds of
vegetables and their specialty, sukeo motteo mirsango.
The main Friday market then was located in the middle of the area where the
council offices and movie theater are now located.
Products were piled up in heaps all over the market place. Each person who
occupied the place with a panttli or spread a sak was required to pay sopo
(kind of toll for occupying the place). The CMB assigned the business of
collecting sopo to a party who would have earned it through a pavnni
(auction) the highest bidder won the auction. Persons belonging to the party
went around the market and collected the toll from each person. As a
confirmation that the sopo was already collected, they would place a whitewash
brush stroke on a panttli or a sak. The sopo collection was something like
today's Anjuna Flea market at Danddo where it is collected from each of the
vendors occupying a spot in the property.
Most items were sold after a few rounds of bargaining and the prices were
usually much lower than in villages; hence, everyone came to the market to
save a penny - as they say!
Here are some of the products that were seen on sale in those days and they
continue to be sold in the market to date. The names of products are in
Konkani to make them more authentic:
Fruits: Kellim, jinsavar ambe, cazu, capo ponn'nnos, rosalll ponn'nnos,
kallingam, popaieo, chicku, anteram, peram, churnam, kanddtam, zambllam, adao,
us, zam, toranj, anenes, boram, zogma, ansae, bimblim, kormolam, kunvallo,
binddam, anonam, konngam, katta-konngam, etc.
Vegetables: Therem, tambddi ani dhovi bhaji, vhallchi bhaji, pale bhaji, meti
bhaji, tullchi bhaji, confirichi bhaji, kobi, norkol, irvil, vaimgim,
tomattam, mulle, torneo mirsango, confiri, moskacheo sango, mogem, chittki-
mittkeo, val, poddvalle, ghosalle, kunvalle, tambddo dudi, konknno dudhi,
goravoilo dudhi, tovxim, kiratem, bhendde, cauliflower, moke, karalem,
tendlim, gazor, bitt, kande, mirsango, alem, losunn, teflam, bottate, adi.
Barik ani motteo sukeo mirsango.
In those days, on market days, especially during the summer, the area was so
full of dry chilies that whenever one passed by the vendors he/she couldn't
help sneezing, as the whole atmosphere was charged with pungent air; there was
no need to use snuff!
Rice Products: Suroi tandull, konddie tandull, muttambe pezeche tandull, orde
tandull, barik konnieo, motteo konnieo, tandullanchi muddi, chirmuleo, kunddo,
adi.
Cereals: Nachnnem, allsannem, mug, govm, kullit, sonniyahe ani vatonne
chonnem, kabulivala chonnem, adi.
Fresh fish: Pamplittam, isvonn, bangdde, tarle, sovnae, sungttam, khampi,
kochudd'dde, pilo, mori, gorganttle, khod'deo, ravns, tamboxi, vagieo, xevtte,
govxeo, xetkeo, sangttam, muddoxeo, moddso, gobro, addeacho, manddkeo, korleo,
lepo, kurleo, burantte, doddieare, kittieaem vagollem, kombi vagollem,
kanvanuram, mutrim, tope, keri, balle, erleo, bombil, thigur, dhadde, kormot,
xinanneo, kalvam, khube, tisreo, adi.
Dried fish: Bangdde, tarle, isvonn, kochudd'dde, khampi, sungttam, sungttancho
galmo, bombil, sovnae, morieche solaie, vagolleache solaie, para, adi.
Binddichim solam, ambeachim solam ani padd'dde, mittak marlele amsanniche
gulle, kormechim toram, chepnnenchim toram, korom, ambeachem miskutt,
tendleanchem miskut, limbeachem miskut, adi.
Coconut products: Sorlele narl, guddgudde narl, addsoram, khobrem, penn,
iranchi saron, saem ani kharea sumbacheo sanglleo, zum, konn'nnancho konn'nno,
baincho razu, gorvachem daem, nisteachem koblem, ambe kaddpachem koblem,
koddiecho dovlo, xitacho dovlo, sur, vinagr, maddanchem ghodd, maddanchi
fenni, kavote, adi.
Cashew products: Cazu, fokam, goddavlim, cazucheo bieo, cazunchi fenni, urrak,
cazuchea foleancho konn'nno, kazunchea foleancheo potralli, adi.
Snacks: Bhoje, mirsango, bottatteanchim kapam, samboosa, khottkottem, milam,
adi.
Nuts: Chonnem, Bingttam, cazuncheo bieo, ponnsachim bingttam, chinchre, adi.
Bakery/Pastry Products: Katreancho pão (most vendors ate plain bread with a
cup of tea), poi, bol, pinagr, bebinca, dodol, letranchi biskut, bottanchi
biskut, bolinham, sadeo fantieo, godd fantieo, etc.
Mitt ani mov.
Earthen products: Buddkulo, moddki, moddko, tambieo, kollsuli, kovxo, udkachi
dhodd, bhandd, tovli, kullnnem, tizal, manon, malttulo, maltti, kodem,
donnndul, dhumpel, konnfo, gurguret, adi.
Copper items: Vattli, Kovsuli, kovso, tambieo, tost, moddki, bat usponcho
dovlo, kailotto, confro, divli, adi.
Tools: Vhoddlem Khorem, dhakttem khorem, kuduv, pikas, pikanor, paroi, kail,
suri, pott'ttecho koito, tikeacho koito, koiti, kati, bendurlem, madd taxnnem,
kuraddem, kuradd, xennem, tutieo, khorvont, irnem, dispis, suvo, tovo,
kailotto, chimtto, adi.
Wood products: Mandd ani lattni, istulam, kodeli, bankinam, adoll'llo, konnfo,
mussoll, nangor, sumbachi khatt, adi.
Granite products: Fatorn ani fatnincho fator, ghonnddsunno vo rogddo ani
rogddeacho fator, dantem, adi.
Stove, ghaslettiche divo, suknneachem pinzrem, chaniechem pinzrem, petrolacho
khali dhobo, adi.
Crockery: Udkachem kop, chikr ani pir, boxeo, sopacheo boxeo, jevonn
kaddpachim aidonnam, jogam, jevonn bonvddavpacheo trays, vhoddlim kuleram,
chaechim kuleram, kantte, surieo, adi.
Poultry Products: Kombo, kombi, pilam, tantieam,
Bokddi, bokddo, pospache dukor ani leitanv, adi.
Bamboo products: Dali, soviem, panttlo, pattli, pettaro, panz, sup, supli,
orli, kurponn, mancho dovlo, koblem, Devache Mathe pettaro, irlim, adi.
Hay products: Nivnnem, xinkem, adi.
Grass products: Xendreo, koroddachi saron, gorvam raknneanim kelelim
koroddachim chepim ani pettare, adi.
Smoker's items: Dumtti, vidi, suke cajiche fole (vidi guttlavnk), sutache
kovlle (vidi bandunk), chimtti, supari, suparichem pan, khanvcho chuno, etc.
Fruit plants: Chickucheo rompieo, pericheo rompieo, jinsavar ambeacheo rompieo
ani garfam, capo ani rosall ponnsacheo rompieo ani garfam, anterichim garfam,
adi.
Flower plants: Jinsavar doshnnichim zhaddam, gulabachim zhaddam, xinvteanchim
zhaddam, zuvieamchim zhaddam, mogreanchim zhaddam, crotonanchim zhaddam,
aboleanchim zhaddam, adi.
Garlands: Jinsavar jele - aboleancho jelo, rozancho jelo, xinvteancho jelo,
zuvieancho jelo, zuvieancho ani aboleancho mistur jelo, mogreancho jelo;
mogreancho, aboleancho ani zuvieancho mistur jelo, adi.
Jinsavar jitropacheo bieo.
Monsoon shelter: Sontreo, kapot, kambllem, konn'nno, etc.
Today, as I write this article, production of Konkani movies is catching up
fast. In this connection, Al Jerry Braganza, the son of Mapusa, can rightly be
called the father of Konkani Cinema, as his film 'Mogacho Anvddo' was a path
breaker. He also acted in Hindi films.
Dona Fernando Pinto de Menezes, the mother-in-law of activist-teacher Sergio
Carvalho, was a grand pillar of social service and succor to the poor and
needy for more than five decades until her passing away.
Sandeep Jacques, the grandson of João and Dona Bertha Menezes, who was the
Deputy Collector at Mapusa and MD of Goa IDC, is a well known person, just
like his grandparents.
Aleixo Jeronimo do Rosario Bragança was an advocate, administrator of the
Communidade and Editor of a newspaper called 'Epoca'. He wrote the
book 'Historia da Igreja de Mapusa' (history of Mapusa church). He was Miguel
Braganza's grandfather.
Jose Minguel Brangança, Miguel Braganza's father, a one-man SPCA in Mapusa, co-
founded the Desai High School along with Desai from Siolim. He was also the
Principal of the Escola Tecnica Elementar de Mapusa.
Raghunath Anant Tople, a small-built man, stood tall among men and boys. He
was not just Mapusa's first post-1961 MLA. His school, rightly named Janata
High School, has always endeavored to raise the standards of weaker students.
Mapusa has produced some top-notch sports persons, too. Leo Pinto was the
goalkeeper in the India team that won the gold medal in hockey at the Olympics
in 1948 at Wembley, UK. Lavi Pinto won a gold medal for India at the Asian
Games in 1952 in Manila, Phillippines.
>From rags to riches: If there is any person who jibes the old idiom, he is
Ismael Jusab Virani who made Mapusa his home in the pre 1961 era. Would you
believe that Pre Liberation, Ismael hung a tray filled with pens around his
neck - he placed a handkerchief under the rope to avoid bruises on his neck -
roamed the streets of Mapusa, including the old market and sold fountain pens?
Today, his contribution to the development of commerce in the town is well
known. Even in the euphoric days of getting the new Munipal Market running at
the fag end of the colonial era, Dr. Antonio Pinto do Rosario would not have
dreamt that Virani would turn Shop No.19 into an empire of sorts. Virani has
done just that in his own simple way and always with a pleasant smile. He has
branches all over Goa and in other states in India. In the last decade, one of
his son's wedding was attended to by almost the whole of the Goa government
cabinet! My brother-in-law, who regularly bought pens from Virani during his
Arpora school days, till today reminds him of those old days and Virani
accepts the fact smilingly!
In those days, there were several men who sold Provedoria lotteries in the
Mapusa market. These lotteries were issued by the Provedoria da Assistencia
Publica. The men went around saying "sort abert; sort abert; faleam ugoddta
(sort = lottery; abert is the short form for the Portuguese word 'abertura' -
lottery opening; opens tomorrow). One of them, I can't recall his name; they
used to call him bhai-i, had only one arm. He always wore a white bush shirt,
and he ate paan. He did the best lottery sale business in town; maybe because
people had pity on him. He was Ismail's friend; both roamed the market
together.
Elias D'Souza, a resident of Ganvsavaddo, was not only a wax candle and coffin
dealer but he was also a very good musician who played at tiatros, weddings
and occasions but he was best known for playing sad tunes on his clarinet at
funerals. In the 1950's, I often visited his residence to buy wax candles for
St. John's chapel in Gaumvaddy and also for funerals. Before handing in the
candles, they were weighed on a large wooden scale which was tied to one of
the beams of the roof. The total weight of candles was written on a piece of
paper and given to the customer. Upon returning the candles, they were again
weighed and one was charged only for the burnt wax plus hire charges.
Whether you like it or not, Goans did and still do their business at their own
pace. By now everyone is familiar with the word 'socegado' which is associated
with Goans' life. The socegadponn was evident in Mapusa where shopkeepers
began to count and close their cash at around 1:00 p.m. and service came to a
halt at 1:30 p.m. after which they went home, had lunch and enjoyed their
royal siesta! They returned to their shops at 4:00 p.m. and again by 7:00 p.m.
they counted their cash and closed their shops at 7:30 p.m. exactly 8-hour
service, whether you liked it or not! The trend is now changing slowly!
The New Municipal market was inaugurated before the Liberation of Goa by
Brigade Manuel Antonio Vassalo e Silva, the Portuguese Governor General for
Goa, Daman & Diu during the tenure of the President of Camara Municipal de
Bardez, Dr. Antonio Pinto do Rosario on 2nd January, 1960. I personally
witnessed the construction of the New Municipal market and entered every shop
when the market started; hence, every old timer in the market knows me
personally.
Historically, Mapusa has had the distinction of being one of the best planned
cities. Since 1960, Mapusa had the most modern market within the whole of
territory of Goa. This great effort had great support from the Governor-
General, General Vassalo e Silva and from the office of the Estudos e Obras
administered by captain Fangueiro.
The Shakuntala Fountain at the entrance of Mapusa Municipal market is the
landmark of Mapusa city. It was inaugurated by Major General K.P. Candeth,
Military Governor on 12/04/1962.
The Mapusa Sukraracho Bazaar was never complete without purchase of bazlele
chonnem (furnace-fried grams). Each person bought at least one solgem chonnem -
either sonnieaye or vattonne. Once a person reached home, he/she placed
chonne in a glass bottle and sealed it with a cork; thus, chonne remained
fresh in the bottle.
Did you know that Mapxenkars are known as 'chonneanchim sol'lam?'
Kobar (The end).
That's all for now from Dom's antique shelf!
Moi-mogan,
Domnic Fernandes
Anjuna/Dhahran, KSA
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