Christianization of Goa
The indigenous population of the erstwhile Portuguese colony of Goa underwent a large-scale conversion from Hinduism to Christianity after its conquest and occupation by the Portuguese Empire, led by admiral Afonso de Albuquerque in 1510. After conversion to Roman Catholicism, they were granted Portuguese citizenship. All the present-day Goan Catholics are descendants of these local converts to the religion, they constitute the largest Christian community in Goa and account for 25 per cent of the total Catholic population in India. The Mangalorean Catholic and Karwari Catholic communities of the Indian state of Karnataka are largely descended from these Goan converts. During the mid-16th century, the Portuguese colony of Goa the city of Goa, was the center of Christianization in the East. Christianization in Goa was limited to the four concelhos of Bardez, Mormugao and Tiswadi. Furthermore, evangelisation activities were divided in 1555 by the Portuguese viceroy of Goa, Pedro Mascarenhas, he allotted Bardez to the Franciscans, Tiswadi to the Dominicans, Salcette, together with fifteen southeastern villages of Tiswadi, including Chorão and Divar, to the Jesuits.
The city of Velha Goa was shared among all, since all the religious orders had their headquarters there. Prior to that, the Franciscans alone Christianized Goa till 1542. Other less active orders that maintained a presence in Goa were the Augustines and Theatines; the first mass conversions took place among the Brahmins of Divar, the Kshatriyas of Carambolim. In Bardez, Mangappa Shenoy of Pilerne was the first Hindu to convert to Christianity in 1555, adopting the name Pero Ribeiro and thus becoming the first Christian of Bardez, his conversion was followed by that of his brother Panduranga and his uncle Balkrishna Shenoy, the direct patrilineal ancestor of Goan historian José Gerson da Cunha. In Salcette, Raia was the first village to have been Christianised, when its populace was converted en masse to Christianity in 1560. In 1534, Goa was made in 1557 an archdiocese; the Archbishop of Goa was the most important ecclesiastic of the East, was from 1572 called the "Primate of the East". While the Portuguese rulers implemented state policies encouraging and rewarding conversions among Hindu subjects, it would be false to ascribe the large number of conversions to force.
On the contrary, the rapid rise of converts in Goa was the result of Portuguese economic and political control over the Hindus, who were vassals of the Portuguese crown. This process of Christianization was accompanied by Lusitanisation, as the Christian converts assumed a Portuguese veneer; the most visible aspect was the discarding of old Hindu names for new Christian Portuguese names. The 1567 Provincial Council of Goa—under the presidency of the first Archbishop of Goa Gaspar Jorge de Leão Pereira and after his retirement under that of George Themudo, Bishop of Cochin—passed over 115 decrees. One of them declared that the Goan Catholics would henceforth not be permitted to use their former Hindu names; the converts had to adopt the surnames of the Portuguese priest, soldier or layman who stood as godfather for their baptism ceremony. For instance, the Boletim do Instituto Vasco da Gama lists the new names of some of the prominent ganvkars. Rama Prabhu, son of Dado Vithal Prabhu from Benaulim, became Francisco Fernandes.
Mahabal Kamati of Curtorim became Aleisco Menezes in 1607, while Chandrappa Naik of Gandaulim became António Dias in 1632. In 1595 Vittu Prabhu became Irmão de diago Soares and the son of Raulu Kamat became Manuel Pinto in Aldona, Bardez. Ram Kamat of Punola became Duarte Lobo in 1601, while Tados Irmaose of Anjuna became João de Souza in 1658. Since in many cases and sons were not baptised in the presence of the same godfather, this would lead to them having different surnames. For instance in 1594, the son of Pero Parras, a ganvkar from Raia acquired at baptism the new name of Sebastião Barbosa. In 1609, another of his sons converted and took the name of João Rangel; as a result, members of the same vangodd who all shared a common Hindu surname ended up adopting divergent Lusitanian ones. However, the converted Hindus retained their mother tongue and caste status after becoming Christian. Based on their previous caste affiliations, the new converts were lumped into new Catholic castes; the converts from the priestly Brahmin class were Bamonns.
All Brahmin subcastes such as the Goud Saraswat Brahmins, the Daivadnyas, the goldsmiths and a few merchants, were lumped into the Christian caste of Bamonn. The converts from the Kshatriya and Vaishya Vani castes became Chardos; those converts from lower castes were grouped together as Sudirs, equivalent to Shudras. The Bamonns and Gauddos have been traditionally seen as the high castes in the Goan Catholic caste hierarchy. Bound by their rigid caste rules, these local converts retained pride of caste and race, seldom inter-married with the Portuguese; the Portuguese attempted to abolish caste distinctions among the local converts and homogenise them into a single entity, but soon found this to be an impossible task and were forced to recognise them. Caste consciousness among the native Christians was so intense that they maintained separate Church confraternities dedicated to the perpetuation of the existing caste hierarchy. In church circles
Hindus are persons who regard themselves as culturally, ethnically, or religiously adhering to aspects of Hinduism. The term has been used as a geographical and religious identifier for people indigenous to the Indian subcontinent; the historical meaning of the term Hindu has evolved with time. Starting with the Persian and Greek references to the land of the Indus in the 1st millennium BCE through the texts of the medieval era, the term Hindu implied a geographic, ethnic or cultural identifier for people living in the Indian subcontinent around or beyond the Sindhu river. By the 16th century, the term began to refer to residents of the subcontinent who were not Turkic or Muslims; the historical development of Hindu self-identity within the local South Asian population, in a religious or cultural sense, is unclear. Competing theories state that Hindu identity developed in the British colonial era, or that it developed post-8th century CE after the Islamic invasion and medieval Hindu-Muslim wars.
A sense of Hindu identity and the term Hindu appears in some texts dated between the 13th and 18th century in Sanskrit and regional languages. The 14th- and 18th-century Indian poets such as Vidyapati and Eknath used the phrase Hindu dharma and contrasted it with Turaka dharma; the Christian friar Sebastiao Manrique used the term'Hindu' in religious context in 1649. In the 18th century, the European merchants and colonists began to refer to the followers of Indian religions collectively as Hindus, in contrast to Mohamedans for Mughals and Arabs following Islam. By the mid-19th century, colonial orientalist texts further distinguished Hindus from Buddhists and Jains, but the colonial laws continued to consider all of them to be within the scope of the term Hindu until about mid-20th century. Scholars state that the custom of distinguishing between Hindus, Buddhists and Sikhs is a modern phenomenon. Hindoo is an archaic spelling variant. At more than 1.03 billion, Hindus are the world's third largest group after Muslims.
The vast majority of Hindus 966 million, live in India, according to India's 2011 census. After India, the next 9 countries with the largest Hindu populations are, in decreasing order: Nepal, Indonesia, Sri Lanka, United States, United Kingdom and Myanmar; these together accounted for 99% of the world's Hindu population, the remaining nations of the world together had about 6 million Hindus in 2010. The word Hindu is derived from the Indo-Aryan and Sanskrit word Sindhu, which means "a large body of water", covering "river, ocean", it was used as the name of the Indus river and referred to its tributaries. The actual term'hindu' first occurs, states Gavin Flood, as "a Persian geographical term for the people who lived beyond the river Indus", more in the 6th-century BCE inscription of Darius I; the Punjab region, called Sapta Sindhu in the Vedas, is called Hapta Hindu in Zend Avesta. The 6th-century BCE inscription of Darius I mentions the province of Hidush, referring to northwestern India; the people of India were referred to as Hinduvān and hindavī was used as the adjective for Indian in the 8th century text Chachnama.
The term'Hindu' in these ancient records is an ethno-geographical term and did not refer to a religion. The Arabic equivalent Al-Hind referred to the country of India. Among the earliest known records of'Hindu' with connotations of religion may be in the 7th-century CE Chinese text Record of the Western Regions by the Buddhist scholar Xuanzang. Xuanzang uses the transliterated term In-tu whose "connotation overflows in the religious" according to Arvind Sharma. While Xuanzang suggested that the term refers to the country named after the moon, another Buddhist scholar I-tsing contradicted the conclusion saying that In-tu was not a common name for the country. Al-Biruni's 11th-century text Tarikh Al-Hind, the texts of the Delhi Sultanate period use the term'Hindu', where it includes all non-Islamic people such as Buddhists, retains the ambiguity of being "a region or a religion". The'Hindu' community occurs as the amorphous'Other' of the Muslim community in the court chronicles, according to Romila Thapar.
Wilfred Cantwell Smith notes that'Hindu' retained its geographical reference initially:'Indian','indigenous, local', virtually'native'. The Indian groups themselves started using the term, differentiating themselves and their "traditional ways" from those of the invaders; the text Prithviraj Raso, by Chanda Baradai, about the 1192 CE defeat of Prithviraj Chauhan at the hands of Muhammad Ghori, is full of references to "Hindus" and "Turks", at one stage, says "both the religions have drawn their curved swords. In Islamic literature,'Abd al-Malik Isami's Persian work, Futuhu's-salatin, composed in the Deccan in 1350, uses the word'hindi' to mean Indian in the ethno-geographical sense and the word'hindu' to mean'Hindu' in the sense of a follower of the Hindu religion"; the poet Vidyapati's poem Kirtilata contrasts the cultures of Hindus and Turks in a city and concludes "The Hindus and the Turks live close together. One of the earliest uses of word'Hindu' in religious context in a European language, was the publication in 1649 by Sebastiao Manrique.
Other prominent mentions of'Hindu' include the epigraphical inscriptions from Andhra Pradesh kingdoms who battled military expansion of Muslim dynasties in the 14th century, where the word'Hindu' implies a religious identity in contrast to'Turks' or Islam
Christianity is an Abrahamic religion based on the life and teachings of Jesus of Nazareth, as described in the New Testament. Its adherents, known as Christians, believe that Jesus Christ is the Son of God and savior of all people, whose coming as the Messiah was prophesied in the Old Testament. Depending on the specific denomination of Christianity, practices may include baptism, prayer, confirmation, burial rites, marriage rites and the religious education of children. Most denominations hold regular group worship services. Christianity developed during the 1st century CE as a Jewish Christian sect of Second Temple Judaism, it soon attracted Gentile God-fearers, which lead to a departure from Jewish customs, the establishment of Christianity as an independent religion. During the first centuries of its existence Christianity spread throughout the Roman Empire, to Ethiopia and some parts of Asia. Constantine the Great decriminalized it via the Edict of Milan; the First Council of Nicaea established a uniform set of beliefs across the Roman Empire.
By 380, the Roman Empire designated Christianity as the state religion. The period of the first seven ecumenical councils is sometimes referred to as the Great Church, the united full communion of the Roman Catholic Church, Eastern Orthodox Church, Oriental Orthodoxy, before their schisms. Oriental Orthodoxy split after the Council of Chalcedon over differences in Christology; the Eastern Orthodox Church and the Catholic Church separated in the East–West Schism over the authority of the Pope. In 1521, Protestants split from the Catholic Church in the Protestant Reformation over Papal primacy, the nature of salvation, other ecclesiological and theological disputes. Following the Age of Discovery, Christianity was spread into the Americas, sub-Saharan Africa, the rest of the world via missionary work and colonization. There are 2.3 billion Christians in the world, or 31.4% of the global population. Today, the four largest branches of Christianity are the Catholic Church, the Eastern Orthodox Church and Oriental Orthodoxy.
Christianity and Christian ethics have played a prominent role in the development of Western civilization around Europe during late antiquity and the Middle Ages. In the New Testament, the names by which the disciples were known among themselves were "brethren", "the faithful", "elect", "saints" and "believers". Early Jewish Christians referred to themselves as'The Way' coming from Isaiah 40:3, "prepare the way of the Lord." According to Acts 11:26, the term "Christian" was first used in reference to Jesus's disciples in the city of Antioch, meaning "followers of Christ," by the non-Jewish inhabitants of Antioch. The earliest recorded use of the term "Christianity" was by Ignatius of Antioch, in around 100 AD. While Christians worldwide share basic convcitions, there are differences of interpretations and opinions of the Bible and sacred traditions on which Christianity is based. Concise doctrinal statements or confessions of religious beliefs are known as creeds, they began as baptismal formulae and were expanded during the Christological controversies of the 4th and 5th centuries to become statements of faith.
The Apostles' Creed is the most accepted statement of the articles of Christian faith. It is used by a number of Christian denominations for both liturgical and catechetical purposes, most visibly by liturgical churches of Western Christian tradition, including the Latin Church of the Catholic Church, Lutheranism and Western Rite Orthodoxy, it is used by Presbyterians and Congregationalists. This particular creed was developed between the 9th centuries, its central doctrines are those of God the Creator. Each of the doctrines found in this creed can be traced to statements current in the apostolic period; the creed was used as a summary of Christian doctrine for baptismal candidates in the churches of Rome. Its main points include: Belief in God the Father, Jesus Christ as the Son of God, the Holy Spirit The death, descent into hell and ascension of Christ The holiness of the Church and the communion of saints Christ's second coming, the Day of Judgement and salvation of the faithful; the Nicene Creed was formulated in response to Arianism, at the Councils of Nicaea and Constantinople in 325 and 381 and ratified as the universal creed of Christendom by the First Council of Ephesus in 431.
The Chalcedonian Definition, or Creed of Chalcedon, developed at the Council of Chalcedon in 451, though rejected by the Oriental Orthodox churches, taught Christ "to be acknowledged in two natures, unchangeably, inseparably": one divine and one human, that both natures, while perfect in themselves, are also united into one person. The Athanasian Creed, received in the Western Church as having the same status as the Nicene and Chalcedonian, says: "We worship one God in Trinity, Trinity in Unity. Many evangelical Protestants reject creeds as definitive statements of faith while agreeing with some or all of the substance of the creeds. Most Baptists do not use creeds "in that they have not sought to establish binding
Kannada is a Dravidian language spoken predominantly by Kannada people in India in the state of Karnataka, by significant linguistic minorities in the states of Andhra Pradesh, Tamil Nadu, Telangana and abroad. The language has 43.7 million native speakers, who are called Kannadigas. Kannada is spoken as a second and third language by over 12.9 million non-Kannada speakers living in Karnataka, which adds up to 56.6 million speakers. It is one of the scheduled languages of India and the official and administrative language of the state of Karnataka; the Kannada language is written using the Kannada script, which evolved from the 5th-century Kadamba script. Kannada is attested epigraphically for about one and a half millennia, literary Old Kannada flourished in the 6th-century Ganga dynasty and during the 9th-century Rashtrakuta Dynasty. Kannada has an unbroken literary history of over a thousand years. Kannada literature has been presented with 8 Jnanapith awards, the most for any Dravidian language and the second highest for any Indian language.
Based on the recommendations of the Committee of Linguistic Experts, appointed by the ministry of culture, the government of India designated Kannada a classical language of India. In July 2011, a center for the study of classical Kannada was established as part of the Central Institute of Indian Languages at Mysore to facilitate research related to the language. Kannada is a Southern Dravidian language, according to Dravidian scholar Sanford B. Steever, its history can be conventionally divided into three periods: Old Kannada from 450–1200 CE, Middle Kannada from 1200–1700, Modern Kannada from 1700 to the present. Kannada is influenced to an appreciable extent by Sanskrit. Influences of other languages such as Prakrit and Pali can be found in the Kannada language; the scholar Iravatham Mahadevan indicated that Kannada was a language of rich oral tradition earlier than the 3rd century BCE, based on the native Kannada words found in Prakrit inscriptions of that period, Kannada must have been spoken by a widespread and stable population.
The scholar K. V. Narayana claims that many tribal languages which are now designated as Kannada dialects could be nearer to the earlier form of the language, with lesser influence from other languages; the sources of influence on literary Kannada grammar appear to be three-fold: Pāṇini's grammar, non-Paninian schools of Sanskrit grammar Katantra and Sakatayana schools, Prakrit grammar. Literary Prakrit seems to have prevailed in Karnataka since ancient times; the vernacular Prakrit speaking people may have come into contact with Kannada speakers, thus influencing their language before Kannada was used for administrative or liturgical purposes. Kannada phonetics, vocabulary and syntax show significant influence from these languages; some naturalised words of Prakrit origin in Kannada are: baṇṇa derived from vaṇṇa, hunnime from puṇṇivā. Examples of naturalized Sanskrit words in Kannada are: varṇa, arasu from rajan, paurṇimā, rāya from rāja. Like the other Dravidian languages Kannada has borrowed words such as dina, surya, nimiṣa and anna.
Purava HaleGannada: This Kannada term translated means "Previous form of Old Kannada" was the language of Banavasi in the early Common Era, the Satavahana, Chutu Satakarni and Kadamba periods and thus has a history of over 2500 years. The Ashoka rock edict found at Brahmagiri has been suggested to contain words in identifiable Kannada. According to Jain tradition, the daughter of Rishabhadeva, the first Tirthankara of Jainism, invented 18 alphabets, including Kannada, which points to the antiquity of the language. Supporting this tradition, an inscription of about the 9th century CE, containing specimens of different alphabets Dravidian, was discovered in a Jain temple in the Deogarh fort. In some 3rd–1st century BCE Tamil inscriptions, words of Kannada influence such as'nalliyooraa','kavuDi' and posil' have been introduced; the use of the vowel a' as an adjective is not prevalent in Tamil but its usage is available in Kannada. Kannada words such as'gouDi-gavuDi' transform into Tamil's kavuDi' for lack of the usage of Ghosha svana in Tamil.
Hence the Kannada word'gavuDi' becomes'kavuDi' in Tamil.'Posil' was introduced into Tamil from Kannada and colloquial Tamil uses this word as'Vaayil'. In a 1st-century CE Tamil inscription, there is a personal reference to ayjayya', a word of Kannada origin. In a 3rd-century CE Tamil inscription there is usage of'oppanappa vIran'. Here the honorific'appa' to a person's name is an influence from Kannada. Another word of Kannada origin is found in a 4th-century CE Tamil inscription. S. Settar studied the'sittanvAsal' inscription of first century CE as the inscriptions at'tirupparamkunram','adakala' and'neDanUpatti'; the inscriptions were studied in detail by Iravatham Mahadevan also. Mahadevan argues that the words'erumi','kavuDi','poshil' and'tAyiyar' have their origin in Kannada because Tamil cognates are not available. Settar adds the words'nADu' and'iLayar' to this list. Mahadevan feels that some grammatical categories found in these inscriptions are unique to Kannada rather than Tamil. Both these scholars attribute these influences to the movements and spread of Jainas in these regions.
These inscriptions belong to the period between the first century BCE and fourth century CE. These are some examples that are proof of the early usage of a few Kannada origin words in early Tamil inscriptions before the common era and in the
India known as the Republic of India, is a country in South Asia. It is the seventh largest country by area and with more than 1.3 billion people, it is the second most populous country as well as the most populous democracy in the world. Bounded by the Indian Ocean on the south, the Arabian Sea on the southwest, the Bay of Bengal on the southeast, it shares land borders with Pakistan to the west. In the Indian Ocean, India is in the vicinity of Sri Lanka and the Maldives, while its Andaman and Nicobar Islands share a maritime border with Thailand and Indonesia; the Indian subcontinent was home to the urban Indus Valley Civilisation of the 3rd millennium BCE. In the following millennium, the oldest scriptures associated with Hinduism began to be composed. Social stratification, based on caste, emerged in the first millennium BCE, Buddhism and Jainism arose. Early political consolidations took place under the Gupta empires. In the medieval era, Zoroastrianism and Islam arrived, Sikhism emerged, all adding to the region's diverse culture.
Much of the north fell to the Delhi Sultanate. The economy expanded in the 17th century in the Mughal Empire. In the mid-18th century, the subcontinent came under British East India Company rule, in the mid-19th under British Crown rule. A nationalist movement emerged in the late 19th century, which under Mahatma Gandhi, was noted for nonviolent resistance and led to India's independence in 1947. In 2017, the Indian economy was the world's sixth largest by nominal GDP and third largest by purchasing power parity. Following market-based economic reforms in 1991, India became one of the fastest-growing major economies and is considered a newly industrialised country. However, it continues to face the challenges of poverty, corruption and inadequate public healthcare. A nuclear weapons state and regional power, it has the second largest standing army in the world and ranks fifth in military expenditure among nations. India is a federal republic governed under a parliamentary system and consists of 29 states and 7 union territories.
A pluralistic and multi-ethnic society, it is home to a diversity of wildlife in a variety of protected habitats. The name India is derived from Indus, which originates from the Old Persian word Hindush, equivalent to the Sanskrit word Sindhu, the historical local appellation for the Indus River; the ancient Greeks referred to the Indians as Indoi, which translates as "The people of the Indus". The geographical term Bharat, recognised by the Constitution of India as an official name for the country, is used by many Indian languages in its variations, it is a modernisation of the historical name Bharatavarsha, which traditionally referred to the Indian subcontinent and gained increasing currency from the mid-19th century as a native name for India. Hindustan is a Middle Persian name for India, it was introduced into India by the Mughals and used since then. Its meaning varied, referring to a region that encompassed northern India and Pakistan or India in its entirety; the name may refer to either the northern part of India or the entire country.
The earliest known human remains in South Asia date to about 30,000 years ago. Nearly contemporaneous human rock art sites have been found in many parts of the Indian subcontinent, including at the Bhimbetka rock shelters in Madhya Pradesh. After 6500 BCE, evidence for domestication of food crops and animals, construction of permanent structures, storage of agricultural surplus, appeared in Mehrgarh and other sites in what is now Balochistan; these developed into the Indus Valley Civilisation, the first urban culture in South Asia, which flourished during 2500–1900 BCE in what is now Pakistan and western India. Centred around cities such as Mohenjo-daro, Harappa and Kalibangan, relying on varied forms of subsistence, the civilization engaged robustly in crafts production and wide-ranging trade. During the period 2000–500 BCE, many regions of the subcontinent transitioned from the Chalcolithic cultures to the Iron Age ones; the Vedas, the oldest scriptures associated with Hinduism, were composed during this period, historians have analysed these to posit a Vedic culture in the Punjab region and the upper Gangetic Plain.
Most historians consider this period to have encompassed several waves of Indo-Aryan migration into the subcontinent from the north-west. The caste system, which created a hierarchy of priests and free peasants, but which excluded indigenous peoples by labeling their occupations impure, arose during this period. On the Deccan Plateau, archaeological evidence from this period suggests the existence of a chiefdom stage of political organisation. In South India, a progression to sedentary life is indicated by the large number of megalithic monuments dating from this period, as well as by nearby traces of agriculture, irrigation tanks, craft traditions. In the late Vedic period, around the 6th century BCE, the small states and chiefdoms of the Ganges Plain and the north-western regions had consolidated into 16 major oligarchies and monarchies that were known as the mahajanapadas; the emerging urbanisation gave rise to non-Vedic religious movements, two of which became independent religions. Jainism came into prominence during the life of Mahavira.
Buddhism, based on the teachings of Gautama Buddha, attracted followers from all social classes excepting the middle
Luso-Indian is a subgroup ethnicity from Luso-Asians and are people who have mixed varied Indian subcontinent and Portuguese ancestry or people of Portuguese descent born or living in the Republic of India and the world. Most of them live in former Portuguese overseas territories of the Estado da India which are a part of the newly formed independent nation as a Union in 1947 called the Republic of India from British raj. Luso-Asians of the Indian subcontinent are from Goa, Mangalore and Diu, Silvassa, Tamil Nadu, Kerala. In the 16th Century, a thousand years after the collapse of the Western Roman Empire, the Portuguese became the first European power to begin trading in the Indian Ocean, they were in South India. In the early 16th century, they set up their trading posts throughout the coastal areas of the Indian and Pacific Oceans, with their capital in Goa in South West India on the Malabar Coast. In 1498, the number of Europeans residents in the area was a few tens of thousands. By 1580, Goa was a sophisticated city with its own brand of Indo-Portuguese society.
Early in the development of Portuguese society in India, the Portuguese Admiral Afonso de Albuquerque encouraged Portuguese soldiers to marry native women and this was termed as Politicos dos casamentos. The Portuguese shipped over many órfãs d'El-Rei to Portuguese India, Goa in particular. Orfas del Rei translates to "Orphans of the King", they were Portuguese girls sent to overseas territories to marry either Portuguese settlers or natives with high status; the English and Dutch East India Companies became active in Far East trading in a meaningful way about a hundred and fifty years after the Portuguese. They too set up their posts throughout the Indian Ocean. By the middle of the 17th century there were several thousand Portuguese and Luso-Indians in India and a small population of other Indian-Europeans. By the end of the 17th century, the East India Companies had established three major trading posts in India – Fort St. George, Fort St William and Bombay Island. In 1670, the Portuguese population in Madras numbered around 3000.
In the 17th century, Portuguese Jews from Amsterdam and London were coming to Madras as settlers and traders. One of the first Jews who came to Madras with special permission to reside and trade there was Jacques de Paiva, a Portuguese Jew, Paradesi Jew who convinced the English authorities to permit Jews to settle in Madras and he was the one who organised the Jews into the semblance of a community. On a plot of land in the suburbs he established a Jewish cemetery; the East India Company used Portuguese Jews based in Madras in its diplomatic efforts to expand English trading. By the mid-eighteenth century most Portuguese Jews had emigrated to London, leaving few in Madras. Now there are only 2 Portuguese Jews in Madras The gravestones of the old Jewish Cemetery Chennai were moved to the Central Park of Madras in 1934 with the gate of the cemetery on, written "Beit ha-Haim" in Hebrew letters, the last vestige of Jewish presence in Madras in the seventeenth century. Korlai is central to a small thriving community of Indo-Portuguese Christians, settled for nearly 500 years on the western coast of India at Chaul near Mumbai.
This is one of the only unique 16 century Portuguese speaking community in India today, where the language has over the decades metamorphosed to Korlai Portuguese creole, a variant mix of the 16th century Portuguese & local Indian languages. The Portuguese left Korlai & Chaul around 1740 & the language survived due to Portuguese speaking priests, as the priestly diocese was under Goa till early 1960's, it has vigorous use and it is known as Kristi, Korlai Creole Portuguese, Korlai Portuguese, or Nou Ling. The small surviving community of a 1600 strong population is an excellent specimen of the cultural diversity and the extensive trade links of historical India; the place boasts to be an area where Christian, Muslims & Jews have been living together in harmony since centuries within the same region & yet proudly relate themselves as Indians today. Goa was the capital of a large Portuguese eastern empire and was called "Rome of the East"; the area has a diverse history resulting in a rich diversity of ethnicities.
One of the those communities is the Luso-Goans whose story is connected with the arrival and conquering of Goa by the Portuguese explorers and Iberian sailors. Luso-Goans ethnicity could be of part European, or multiple part European or dominant Asian gene with Mughal or Goud Saraswat Brahmin origins, while some are of Luso-African-Goan due to Goa's contacts with the African territories of Portugal and the British African colonies. Luso-Goans spoke Konkani and Portuguese with present generation adding English as well, write Konkani in the Latin alphabet. Portuguese was the language of overseas province governance, however it is now spoken only by a small segment of the upper-class families and about 3 to 5 per cent of the people still speak the official language of 450 years inclusion; the last newspaper in Portuguese ended publication in 1980s. However, the "Fundação do Oriente" and the Indo–Portuguese Friendship Society are still active. At Panaji many signs in Portuguese are still visible over shops, administrative buildings etc. although the 20th century Republic of India invasion and annexation of Goa termed as Indian annexation of Goa has changed the names.
There is a department of Portu
Hindi, or Modern Standard Hindi is a standardised and Sanskritised register of the Hindustani language. Hindi, written in the Devanagari script, is one of the official languages of India, along with the English language, it is one of the 22 scheduled languages of the Republic of India. However, it is not the national language of India because no language was given such a status in the Indian constitution. Hindi is the lingua franca of the Hindi belt, to a lesser extent other parts of India. Outside India, several other languages are recognized as "Hindi" but do not refer to the Standard Hindi language described here and instead descend from other dialects of Hindustani, such as Awadhi and Bhojpuri; such languages include Fiji Hindi, official in Fiji, Caribbean Hindustani, a recognized language in Trinidad and Tobago and Suriname. Apart from specialized vocabulary, spoken Hindi is mutually intelligible with Urdu, another recognized register of Hindustani; as a linguistic variety, Hindi is the fourth most-spoken first language in the world, after Mandarin and English.
Alongside Urdu as Hindustani, it is the third most-spoken language in the world, after Mandarin and English. The term Hindī was used to refer to inhabitants of the region east of the Indus, it was borrowed from Classical Persian Hindī, meaning "Indian", from the proper noun Hind "India". The name Hindavī was used by Amir Khusrow in his poetry. Like other Indo-Aryan languages, Hindi is a direct descendant of an early form of Vedic Sanskrit, through Sauraseni Prakrit and Śauraseni Apabhraṃśa, which emerged in the 7th century A. D. Modern Standard Hindi is based on the Khariboli dialect, the vernacular of Delhi and the surrounding region, which came to replace earlier prestige dialects such as Awadhi and Braj. Urdu – another form of Hindustani – acquired linguistic prestige in the Mughal period, underwent significant Persian influence. Modern Hindi and its literary tradition evolved towards the end of the 18th century. However, modern Hindi's earlier literary stages before standardization can be traced to the 16th century.
In the late 19th century, a movement to further develop Hindi as a standardised form of Hindustani separate from Urdu took form. In 1881, Bihar accepted Hindi as its sole official language, replacing Urdu, thus became the first state of India to adopt Hindi. Modern Standard Hindi is one of the youngest Indian languages in this regard. After independence, the government of India instituted the following conventions: standardisation of grammar: In 1954, the Government of India set up a committee to prepare a grammar of Hindi. Standardisation of the orthography, using the Devanagari script, by the Central Hindi Directorate of the Ministry of Education and Culture to bring about uniformity in writing, to improve the shape of some Devanagari characters, introducing diacritics to express sounds from other languages. On 14 September 1949, the Constituent Assembly of India adopted Hindi written in the Devanagari script as the official language of the Republic of India replacing Urdu's previous usage in British India.
To this end, several stalwarts rallied and lobbied pan-India in favor of Hindi, most notably Beohar Rajendra Simha along with Hazari Prasad Dwivedi, Kaka Kalelkar, Maithili Sharan Gupt and Seth Govind Das who debated in Parliament on this issue. As such, on the 50th birthday of Beohar Rajendra Simha on 14 September 1949, the efforts came to fruition following the adoption of Hindi as the official language. Now, it is celebrated as Hindi Day. In Northeast India a pidgin known as Haflong Hindi has developed as a lingua franca for various tribes in Assam that speak other languages natively. In Arunachal Pradesh, Hindi emerged as a lingua franca among locals who speak over 50 dialects natively. Part XVII of the Indian Constitution deals with the official language of the Indian Commonwealth. Under Article 343, the official languages of the Union has been prescribed, which includes Hindi in Devanagari script and English: The official language of the Union shall be Hindi in Devanagari script; the form of numerals to be used for the official purposes of the Union shall be the international form of Indian numerals.
Notwithstanding anything in clause, for a period of fifteen years from the commencement of this Constitution, the English language shall continue to be used for all the official purposes of the Union for which it was being used before such commencement: Provided that the President may, during the said period, by order authorize the use of the Hindi language in addition to the English language and of the Devanagari form of numerals in addition to the international form of Indian numerals for any of the official purposes of the Union. Article 351 of the Indian constitution states It shall be the duty of the Union to promote the spread of the Hindi language, to develop it so that it may serve as a medium of expression for all the elements of the composite culture of India and to secure its enrichment by assimilating without interfering with its genius, the forms and expressions used in Hindustani and in the other languages of India specified in the Eighth Schedule, by drawing, wherever necessary or desirable, for its vocabulary on Sanskrit and secondarily on other languages.
It was envisioned that Hindi would become the sole working language of the Union Government by 1965 (per directi