Of Konkani script jostling and shadow-boxing A new book takes up the writing of promient missionary-linguist Dalgado, apparently with the aim of scoring a point in the ongoing script row, writes Frederick FN Noronha.
At our Cafe Prakash hangout a friend mentioned that 'Dalgado on Konknni' was in the process of being released at a function nearby. So one rushed to the Institute Menezes Braganza, and picked up a copy of the 64-page-book priced at Rs 50 but sold at a reasonable Rs 25 on release-day. Dalgado's views are encapsulated prominelty on the back cover. He assumes that Konkani should have its own (or shared) "Indian alphabet". Dalgado goes on to say he is not sure what this alphabet is. Says he: "It is said that there are some old books of agricultural communities (communidades agricolas) written in (the) Kannada script. But this is easily explained by reasons of domination, commerce and neighbourhood." Dalgado is further quoted arguing (back cover) that the Kannada alphabet has the "same sounds" and "could faithfully, and perhaps better, represent Konkani". Yet "it belongs to the Dravidian family, and the language of Goa is evidently from the Aryan branch." As he puts it, "Its alphabet, therefore, should be Devanagari...." This book(let) is 64-pages thick, priced at Rs 50, and published by Asmitai Pratishthan (10 Commerce House, Luis Miranda Road, Margao). Asmitai's president Uday Bhembre argues that the "views and opinions of Mgr. Dalgado are quite relevant in the context of some of the present day controversies which have exhibited tendencies to disrespect him by misusing his name in divisive attempts." Obviously, the reference is to script. Though not spelt out with names, no prizes for guessing that it's the Dalgado Konkani Academy that is spearheading the Romi-script Konkani cause. As anyone even cursorily following the linguistic tug-of-war would know by now, language and script in Goa has little to do with empowering people. Or even making governance relevant to the commonman. Instead, it is more linked with the games of patronage, the rackets of cornering State largess, and extending areas of hegemony. Ironically, people on all side of the language-and-script wars are convinced that they're right, while everyone is not satisfied with the solutions being hammered out. This book consists of Dalgado's introduction to an 1983 Konkani-Portuguese dictionary, and another intro to a 1905 dictionary (Portuguese-Konkani). Devanagari supporters take pot-shots at Romi-backers, saying they've chosen the wrong name to spearhead their cause. In turn, the Romi-supporters took snide jibes at the need to promote the Devanagari cause with a book in English. But as Devanagari works hard to justify its monopoly over government patronage, we need to face up to some home truths. The "urban(e) script of the gods" saw its rapid spread probably due to the almost exclusive use of this script to publish sacred Sanskrit texts in colonial times. This has led to such a close connection between Devanagari and Sanskrit that Devanagari is now widely thought to be the Sanskrit script. Fact is: before the colonial period there was no standard script for Sanskrit, which was written in whichever script was familiar to the local populace, as online sources explain. Goa's situation strangely echoes the script controversy elsewhere. Paul R. Brass makes interesting points in 'Language, Religion and Politics in North India' (available online): "Consequently, behind the dispute between the supporters of Hindi in Devanagari script and Urdu in the Persian script, which was frequently presented in technical terms as a controversy over which script was most suited to write a common language, there lay a cleavage between the aspirations and interest of educated Hindus and Muslims. "Educated Hindus wanted to secure official recognition for Devanagari so that the cultural aspirations and employment opportunities for Hindus might be better served thereby. "Educated Muslims wanted to preserve the official dominance of Urdu because Indo-Persian culture, which they favoured, and their employment opportunities would also be enhanced thereby. "Though the Hindi appeal was couched in terms of the interests of the broad masses of the majority Hindu population and the Urdu appeal in terms of the interests of educated Hindus and Muslims alike, the two movements were led primarily by educated members of the two communities and they fostered both linguistic and cultural divergence between them. "Linguistically, Hindi written in Devanagari script, was becoming a vehicle for the Sanskritization of the language, whereas Urdu in Persian script continued to draw heavily from the Persian language. Culturally, Hindi began to be seen as the cultural language of Hindus and Urdu as the cultural language of Muslims. Sounds familiar in the Goan context of today? Konkani (or Concani), suggests Dalgado, is a name which was given to the language not too long back (p 9). In addition, Konkani is also an import into Goa (p 26), which the missionary-scholar takes to be "with much probability the Saraswati language, which orientalists consider as extinct". If Dalgado can be conveniently quoted by both sides of the script divide, his views are reason for Goa to have less of language chauvinism. Not more. GOAN IDENTITY In true Goan style, an attempt to organise a global meet of Goans at Toronto recently lead to a whole lot of acrimony and bitterness. But, that apart, some of the publications that came out from this meet were interesting indeed. 'Ekvott!' is the souvenir published for the International Goan Convention 2008. Some 42-pages thick, in large size, it has some readable articles. Of particular interest is octogenarian Victor Rangel-Ribeiro's 'The Self-Exiled Goan Novelists'. Menin Rodrigues has written on 'Goans in Pakistan -- Issues before the community today'. Useful publication. Unfortunately, souvenirs, while they rake in advertising, tend to have a short shelf-life. Which is a pity. Maybe essays of these nature need to be compiled into a book, that would have visibility for a longer duration. This publication is not available in Goa, but has been edited by Ben Antao, contactable via [EMAIL PROTECTED] Canada-based Francis Rodrigues, meanwhile, plans to publish his book of "rare, previously unavailable (Konkani) hits like 'Molbailo Dou', sheet-music, lyrics, chords and complete translations." He mentioned he would try to do it during a year-end visit to Goa. Let's hope it happens. NEW BOOKS Some new books have meanwhile been getting published -- if not hitting the stands -- of late. The latter is true about quite a few books published out of Goa. Simply because books published here are often difficult to find in the market, even after the publicity of their release. Blame it on the slow-to-move distribution network for books in our part of the planet. Some books I'm waiting for include: the Chief Minister Digambar Kamat-released book on the Ganesh festival in Goa, F E Noronha's book on the civil code, Ravindra Kelekar's work translated into English, A Soul In Flight by Goan priest Peter Fernandes, and Aitarancho Katkutleo by the Gulf-based writer Lino Dourado. PORTUGUESE TITLES Strange how book-starved Goans can be, at least in some ways. My Mozambique-born sister-in-law saw these two books lying on the table and immediately evinced interest. Actually, these are books meant to guide tourists in Portugal. But given the lack of Portuguese texts here, they are being 're-purposed' to keep in touch with the language, in Goa itself! (Prof Pinho's hot-from-the-presses book on Portuguese is a welcome addition. About a decade ago, perhaps, one had managed to buy a 1950s Singbal-published text for children in Portuguese, for the princely sum of Rs 2 or some such amount!) 'Portuguese In Your Pocket' and 'Say It In Portugese' were sourced from Broadway Book Centre, the large bookshop (with some generous discounts) at the very end of Panjim's shopping throughfare, the 18th June Road. ENDS Feedback to [EMAIL PROTECTED] First printed in Gomantak Times, Oct 13, 2008
