Wednesday, April 6, 2011

Rangoli At Shiv Sena Shaka Bandra Hill Road Gudi Padwa

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From Wikipedia, the free encyclopedia

Rangoli is a traditional decorative folk art of India. They are decorative designs on floors of living rooms and courtyards during Hindu festivals and are meant as sacred welcoming area for the deities.[1] The ancient symbols have been passed on through the ages, from each generation to the one that followed, thus keeping both the art form and the tradition alive. Rangoli and similar practices are followed in different Indian states; in Tamil Nadu, one has Kolam,[2] Madanae in Rajasthan, Chowkpurna in Northern India, Alpana in Bengal, in Bihar it is called Aripana, and so on. The purpose of Rangoli is decoration and it is thought to bring good luck. Design-depictions may also vary as they reflect traditions, folklore and practices that are unique to each area. It is traditionally done by women. Over the years, tradition has even made room for modern additions, that add some flair to this beautiful art. Generally, this practice is showcased during occasions such as festivals, auspicious observances, celebrations of marriages and other similar milestones and gatherings. Rangoli designs can be as simple as geometric shapes, deity impressions, flower and petal shapes that are appropriate to the given celebrations, but can become very elaborate with many people coming together to work on the designs. The base material is usually dry or wet granulated rice or dry flour, to which Sindoor (vermillion), Haldi (tumeric) and other natural colours can be added. Chemical colours are a modern variation. Other materials that are now used are coloured sand and even flowers and petals as in the case of Flower Rangolis.



Alpana is one name of rangoli. Mohen-jo-daro and Harappa also had Alpana. Vatsyayan Alpana's work - the formula is described in Chausst arts (The most ancient folk art). The word 'Alpana' is derived from the Sanskrit 'Oalanpeen' ; Oalanpeen means to plaster. In ancient times people believed that these funds artistic painting the town and villages - are able to contain cereal is full of magical effects and reserve assets. This approach was Alpana art practiced on religious and social occasions. Many fast or worship, which is given the Alpana, Aryan is the era before. Swami Anand Kumar, who are called scholars of Indian art, modern folk art of Bengal's view that the direct link is from 5000 years ago the art of Mohen-jo-daro. Waratchari movement and Bangla folk art and culture scholar Gurushay generator according to Dutt, the lotus flower Bengali women make between their Alpanooan, at Mohenjo-daro of the lotus flower is a replica. Some other scholars are of the opinion that Alpana Astrik people in our culture, such as shaved species come from, which in this country many years before the arrival of Aryans were living. According to the ancient and traditional folk arts of Bangladesh's agricultural era standing. At that time some people believe that gods and had some magical effects, which in practice would have been a good harvest and Priatatmaaey had run away.[2] of Alpana Inspired by these traditional Aleknoan Acharya Awneendranath Tagore Santiniketan art building with other subjects of painting - this art also made a compulsory subject. Today this art are known as Alpana of Santiniketan. The blonde goddess in art will enjoy the memorable name of the mother are considered Alpana Santiniketan.


Rangoli is a symbol of religious and cultural beliefs. It is considered an important part of the spiritual process. why the various gifts and sacrifices in the 'altar' are created when creating the माँडने. Rural Anchaloan home - yard Buharkar Llypane still exists after the custom of making rangoli. Land - called the purification of the spirit and prosperity lies behind it. Alpana philosophy of life which symbolizes the impermanence of knowing with full enthusiasm and devotion present wished to live with Sumngl remains constant. The knowing that tomorrow it will be washed, which is the purpose, he wished to be the greatest. Additional house festivals - family occasions or just like any other Manglik say that the art of decorating rangoli is now not only limited to Pujagrah. Women with great passion and enthusiasm in every room of the house and make rangoli at the entrance. The hobby itself the basis of his fiction is already there, eternally - innovative creation is symbolic of the spirit. Rangoli created at the icons such as the swastika, lotus flower, Lakshmiji step (Pegalie) etc. are considered indicators of prosperity and Mangalkamn. Many homes today, ahead of Dewalyoan Rangoli is made daily. Customs - customs Sshajti - सँवारती The art has also become a part of modern families. Introduction of diversified interest in craftsmanship and artistic home - decor created for almost all except the few माँडणों माँडणे are a symbol of human spirit. And thus an important means to realize our cultural feelings are considered. Rangoli symbolizes joy and happiness Rangamayie expressions.


Rangoli art is an adornment or decoration that has different names in the different provinces of India. Uttar Pradesh in the square Purna, Rajasthan in the Mmandn, Bihar in the Aripan, Bengal Alpana in, Maharashtra in the rangoli, Rangavallie in Karnataka, Kollam in Tamil Nadu, ऐपण in Uttaranchal, Andhra Pradesh in the Muggu or Muggulu, HP 'Aroopn', Kumaon in the Alikhthap or Thapa, the Kerala in the Kolam, Gujarat in Saathiyo. There are many variations in these Rangolioan. Maharashtra Rangoli their homes on the door in the morning so create an evil force in the house so that they could not enter. India's southern Kerala settled on the edge Onam rangoli on the occasion of flowers used to decorate is. South Indian Province - Tamil Nadu, Andhra Pradesh and Karnataka, the 'column' is some margin but their basics are unchanged. These are decorated in geometric and symmetrical मूल्यतः sizes. For rice flour or slurry is used. The back of the rice flour used to be white and easy availability. Between the thumb and forefinger of dried rice flour by putting a certain cast is dropped. Rajasthan Mandana the word was taken from the corroboration means is decoration. Mmandne various festivals, major festivals and ॠ can be categorized based on seasons. Different shapes depending on the size of it also can be shared. Kumaon 's "writing beat 'or in a variety of plotting symbols Thapa, artistic designs, Bellbutoan is used. Alikhthap of society apart - separated by different groups - different icons and art media is used. South Indian rangoli usually based on geometric shapes while at the north of the auspicious sign.


Rangoli India belong to any province, the folk art, so its elements are taken from the public are common. Rangoli is the most important element Utswdhermita. For this auspicious symbols are selected. Thus the symbol for generations as they are made - and is required to make these symbols. Traditionally new generation learns the art and thus our - my family keeps the tradition intact. Rangoli major symbols of a lotus flower, its leaves, mango, Tue vase, fish, different kind birds, parrot, swan, peacock, human figures and foliage are found in almost all India's Rangolioan. Rangolioan to be made on special occasions also undermines some special shapes such as Diwali Rangoli in the Deep, Ganesha or Lakshmi. The second key element is using rangoli incoming material. The same material is used which is easily found everywhere. Therefore this art rich - poor is prevalent in all homes. Normally the major ingredients to make rangoli - Pise rice solution, dried powder made from the leaves color, charcoal, burned soil was, wood sawdust, etc.. Rangoli is the third important element background. Rangoli for the background was clear floor or wall or Llype is used. Rangoli yard in the middle, corners, or as Bell is created around. Dehri gateway on the tradition of making rangoli. God's seat, depending on lamp, place of worship and sacrifice on the altar is the tradition of decorating rangoli. With time, imagination and innovative ideas in Rangoli art is also incorporated. Hospitality and tourism has also had its effect and it has been commercially developed. The colors also convenient because it places such as hotels is being built on its traditional charm, artistry and importance are still remain.


Rangoli is made in two ways. Dry and wet. Both a generous and is created by adding other points. The rangoli made by adding points to the first white paint on the ground in a particular size are made certain point then shaking the points is a beautiful figure takes shape. After creating the desired shape, there are full color. Freehand rangoli image is created directly on the ground. Traditional Mmandn make ocher and gray is used vertically. Rangoli rangoli colors to meet the market diversify the color can be made. Rangoli making trouble for those wanting the freedom to decorate your home Dehri 'Redimad rangoli' sticker found in the market, which desired pasting location for Rangoli patterns can be created. In addition, the market has emerged as plastic shapes but also get points, which put him on the floor putting up paint beautiful shape emerging from the ground comes. Rangoli is the practice of making these items can be used. See some of which cast the flour or colored powder that can be filled. There are small holes per sample. Slightly off the floor as they collide at certain locations Zrta colors and beautiful piece becomes manifest. Using plastic to make rangoli are also Steeansils. wet Rangoli rice water mixed up in it Peiskara crafted. The solution to the ऐपण, ऐपन or Pithaar called. Use this colorful turmeric is also used to make. In addition to the market to meet colorful rangoli posters, crayons, Febrik and are made from acrylic colors.

A newer trend of making rangolies involves using cement colours with marble powder. This is a rather precise method but requires some previous training. Beautiful portraits can be drawn using this method.

Rangoli Indian folk painting is the most ancient cultural traditions. See the painting of the three major - Land illustration, mural painting and drawing on paper and textiles. The most popular Land graphs, which is known as Rangoli or Alpana. For paintings of Bihar, Madhubani district and Thane Worli is a place called Famous. Their design styles and creative content is the same as Rangoli. Good marks on various occasions with a variety of decorations of the walls are paintings. The third type consists of drawing paper or fabric. ज्यूँति it in Kumaon, Rajasthan or Perchyean called Afr. ज्यूँति where Jiwmaatrkaoan and pictures of deities are made in the same Afr Lokdewatooan lineage of kings and is painted. Andhra - Pradesh and Orissa Pattchitr Kalamkari folk art of similar examples it shows that the tradition of folk culture painted by hand is extremely widespread and ancient. It is also clear that the Indian culture lies at the core of how artistry and elegance.

The artistry and elegance still frequently appears as a good change. With the growth of prosperity today to decorate it is not waiting for the arrival of the auspicious occasions but have made any important occasion is auspicious Rangoli arrange. Whether release of something or hotel promotions - to be spread, Rangoli decoration is deemed necessary. Rangoli Exhibition and rangoli contests addition Nowadays artists have also begun. Some रंगोलियाँ are such that even appear to see the pattern of an artwork. These comprise of modernity and tradition can be easily targeted. Arecardoan making rangoli competitions and also has amazing sequence began. Book World Record off Gineez Vijay Lakshmi Mohan was the first woman to deliver the rangoli, who in Singapore August 3, 2003 made this record. by 2009 the record is broken every year. Also record the make rangoli on water off the World Record Book Guiness have joined.

en.wikipedia.org/wiki/Rangoli

Gudi Padwa At Shiv Sena Shaka Bandra Hill Road

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I have a great equation with the Shiv Sainik karykartas and volunteers , I am very close to Sudesh Dubey and Sandip Metkar Shaka Pramukhs both , they invited me for the Gudi Padwa celebrations but I missed out on it unfortunately.


And through my pictures I show you Amchi Bandra my surroundings a peaceful suburb where all live in communal harmony reflecting the secular spirit of Amchi Mumbai.

Later while returning from work last night I shot the Jari Marii Gudi Padwa procession.

The Sweet Magic Of Taking Street Pictures

179,010 items / 1,405,688 views

When I return from my workplace kids of Chinchpokli Road Bandra wait for me , and all line up for a picture pose following me urging please take our picture uncle firoze..kids who have grown under my nose these kids are from indraji Nagar a nearby slums.. close to my house..a memory i froze..

embedded
in the soul
of my bandra blogs
a story board
moments
through my lens
i demystify
decode
young souls
young kids
who wait for me
to shoot them
going overboard
memories
on the internet
as they unfold
children
bright and bold
time and tide
on hold
each part
of a frame
pushing
for prime spot
prime position
one the other
scold
rusty moments
turn to gold
they forget
their homework
their domestic
chores
their pain
their sufferings
a single frame
their stronghold
dreams on
threshold
in their
scintillating
eyeballs
their future
i behold
calm serene
controlled

Tuesday, April 5, 2011

Jesus


Jesus, originally uploaded by firoze shakir photographerno1.

179,008 items / 1,405,545 views

Jesus at Home With The Gomes


From Wikipedia, the free encyclopedia


Jesus of Nazareth (c. 5 BC/BCE – c. 30-33 AD/CE), also referred to as Jesus Christ or simply Jesus, is the central figure of Christianity. Most Christian denominations venerate him as God the Son incarnated and believe that he rose from the dead after being crucified.[9][10]

The principal sources of information regarding Jesus are the four canonical gospels,[11] and most critical scholars find them, at least the Synoptic Gospels,[12] useful for reconstructing Jesus’ life and teachings.[13][14][15][16] Some scholars believe apocryphal texts such as the Gospel of Thomas and the Gospel according to the Hebrews are also relevant.[17]

Most critical historians agree that Jesus was a Jew who was regarded as a teacher and healer, that he was baptized by John the Baptist, and was crucified in Jerusalem on the orders of the Roman Prefect of Judaea, Pontius Pilate, on the charge of sedition against the Roman Empire.[18] Critical Biblical scholars and historians have offered competing descriptions of Jesus as a self-described Messiah, as the leader of an apocalyptic movement, as an itinerant sage, as a charismatic healer, and as the founder of an independent religious movement. Most contemporary scholars of the Historical Jesus consider him to have been an independent, charismatic founder of a Jewish restoration movement, anticipating an imminent apocalypse.[19] Other prominent scholars, however, contend that Jesus' "Kingdom of God" meant radical personal and social transformation instead of a future apocalypse.[19]

Christians traditionally believe that Jesus was born of a virgin,[10]:529–32 performed miracles,[10]:358–59 founded the Church, rose from the dead, and ascended into heaven,[10]:616–20 from which he will return.[10]:1091–109 Most Christian scholars today present Jesus as the awaited Messiah promised in the Old Testament and as God,[20] arguing that he fulfilled many Messianic prophecies of the Old Testament.[21] The majority of Christians worship Jesus as the incarnation of God the Son, one of three divine persons of a Trinity. A few Christian groups, however, reject Trinitarianism, wholly or partly, believing it to be non-scriptural.[22][23]

Judaism rejects assertions that Jesus was the awaited Messiah, arguing that he did not fulfill the Messianic prophecies in the Tanakh.[24] In Islam, Jesus (Arabic: عيسى‎ or يسوع, commonly transliterated as Isa or Yasū, respectively) is considered one of God's important prophets,[25][26] a bringer of scripture, and the product of a virgin birth; but did not experience a crucifixion.[27] Islam and the Baha'i Faith use the title "Messiah" for Jesus,[28][29] but do not teach that he was God incarnate.


See also: Jesus (name), Holy Name of Jesus, and Yeshua

“Jesus” (pronounced /ˈdʒiːzəs/) is a transliteration, occurring in a number of languages and based on the Latin Iesus, of the Greek Ἰησοῦς (Iēsoûs), itself a Hellenisation of the Hebrew יְהוֹשֻׁעַ (Yĕhōšuă‘, Joshua) or Hebrew-Aramaic יֵשׁוּעַ (Yēšûă‘).meaning "Yahweh delivers (or rescues)".[30][31]

The etymology of the name Jesus is generally explained as "God's salvation" usually expressed as "Yahweh saves"[32][33][34] "Yahweh is salvation"[35][36] and at times as "Jehovah is salvation".[37] The name Jesus appears to have been in use in Judaea at the time of the birth of Jesus.[38][37] And Philo's reference (Mutatione Nominum item 121) indicates that the etymology of Joshua was known outside Judaea at the time.[39]

In the New Testament, in Luke 1:31 an angel tells Mary to name her child Jesus, and in Matthew 1:21 an angel tells Joseph to name the child Jesus. The statement in Matthew 1:21 "you shall call his name Jesus, for he will save his people from their sins" associates salvific attributes to the name Jesus in Christian theology.[40][41]

"Christ" (pronounced /ˈkraɪst/) is derived from the Greek Χριστός (Khristós) meaning "the anointed one", a translation of the Hebrew מָשִׁיחַ (Māšîaḥ), usually transliterated into English as Messiah.[42][43] In the Septuagint version of the Hebrew Bible (written well over a century before the time of Jesus), the word Christ was used to translate into Greek the Hebrew word Māšîaḥ.[44] In Matthew 16:16, Apostle Peter's profession: "You are the Christ" identifies Jesus as the Messiah.[45] In post-biblical usage Christ became a name, one part of the name "Jesus Christ", but originally it was a title (the Messiah) and not a name.[46]
Historical context


Although a few scholars have questioned the existence of Jesus as an actual historical figure[47] most scholars involved with historical Jesus research believe his existence can be established using documentary and other evidence.[48][49][50][51][52][53] As discussed in the sections immediately below, the estimation of the year of death of Jesus places his lifespan around the beginning of the first century AD/CE, in the geographic region of Roman Judaea.[54][55][56][57][58] The New Testament also refers to the Sea of Galilee which is about 75 miles north of Jerusalem.[59]

Roman involvement in Judaea began around 63 BC/BCE and by 6 AD/CE Judaea had become a Roman province.[60] From 26-37 AD/CE Pontius Pilate was the governor of Roman Judaea.[61] In this time period, although Roman Judaea was strategically positioned between Asia and Africa, it was not viewed as a critically important province by the Romans.[62][63] The Romans were highly tolerant of other religions and allowed the local populations such as the Jews to practice their own faiths.[60]
Possible year of birth
See also: Anno Domini, Common Era, and Year zero

Two independent approaches have been used to estimate the year of the birth of Jesus, one by analyzing the Nativity accounts in the Gospels of Luke and Matthew along with other historical data, the other by working backwards from the estimation of the start of the ministry of Jesus, as also discussed in the section below.[64][5]

In their Nativity accounts, both the Gospels of Luke and Matthew associate the birth of Jesus with the reign of Herod the Great, who is generally believed to have died around 4 BC/BCE.[65][64] Matthew 2:1 states that: "Jesus was born in Bethlehem of Judaea in the days of Herod the king" and Luke 1:5 mentions the reign of Herod shortly before the birth of Jesus.[64] Matthew also suggests that Jesus may have been as much as two years old at the time of the visit of the Magi and hence even older at the time of Herod's death.[66] But the author of Luke also describes the birth as taking place during the first census of the Roman provinces of Syria and Iudaea, which is generally believed to have occurred in 6 AD/CE.[67] Most scholars generally assume a date of birth between 6 and 4 BC/BCE.[68] Other scholars assume that Jesus was born sometime between 7–2 BC/BCE.[69][70][71][72][73]

The year of birth of Jesus has also been estimated in a manner that is independent of the Nativity accounts, by using information in the Gospel of John to work backwards from the statement in Luke 3:23 that Jesus was "about 30 years of age" at the start of his ministry.[5][3] As discussed in the section below, by combining information from John 2:13 and John 2:20 with the writings of Josephus, it has been estimated that around 27-29 AD/CE, Jesus was "about thirty years of age".[74][75] Some scholars thus estimate the year 28 AD/CE to be roughly the 32nd birthday of Jesus and the birth year of Jesus to be around 6-4 BC/BCE.[3][76][5]

However, the common Gregorian calendar method for numbering years, in which the current year is 2011, is based on the decision of a monk Dionysius in the six century, to count the years from a point of reference (namely, Jesus’ birth) which he placed sometime between 2 BC/BCE and 1 AD/CE.[77] Although Christian feasts related to the Nativity have had specific dates (e.g. December 25 for Christmas) there is no historical evidence for the exact day or month of the birth of Jesus.[78][79][80]

esus' crucifixion is described in all four Canonical gospels, and is attested to by other sources of that age (e.g. Josephus and Tacitus), and is regarded as an historical event.[168][147][169]

After the trials, Jesus made his way to Calvary (the path is traditionally called via Dolorosa) and the three synoptic Gospels indicate that he was assisted by Simon of Cyrene, the Romans compelling him to do so.[170][171] In Luke 23:27-28 Jesus tells the women in multitude of people following him not to cry for him but for themselves and their children.[170] Once at Calvary (Golgotha), Jesus was offered wine mixed with gall to drink - usually offered as a form of painkiller. Matthew's and Mark's Gospels state that he refused this.[170][171]

The soldiers then crucified Jesus and cast lots for his clothes. Above Jesus' head on the cross was the inscription King of the Jews, and the soldiers and those passing bye mocked him about the title. Jesus was crucified between two convicted thieves, one of whom rebuked Jesus, while the other defended him.[170][172] Each gospel has its own account of Jesus' last words, comprising the seven last sayings on the cross.[173][174][175] In John 19:26-27 Jesus entrusts his mother to the disciple he loved and in Luke 23:34 he states: "Father, forgive them; for they know not what they do", usually interpreted as his forgiveness of the Roman soldiers and the others involved.[176][177][178][173]

In the three synoptic Gospels, various supernatural events accompany the crucifixion , including darkness of the sky, an earthquake, and (in Matthew) the resurrection of saints.[171] The tearing of the temple veil, upon the death of Jesus, is referenced in the synoptic.[171] The Roman soldiers did not break Jesus' legs, as they did to the other two men crucified (breaking the legs hastened the crucifixion process), as Jesus was dead already. One of the soldiers pierced the side of Jesus with a lance and water flowed out.[172] In Mark 13:59, impressed by the events the Roman centurion calls Jesus the Son of God.[170][179][180][171]

Following Jesus' death, Joseph of Arimathea asked the permission of Pilate to remove the body. The body was removed from the cross, was wrapped in a clean cloth and buried in a new rock-hewn tomb, with the assistance of Nicodemus.[170] In Matthew 27:62-66 the Jews go to Pilate the day after the crucifixion and ask for guards for the tomb and also seal the tomb with a stone as well as the guard, to be sure the body remains there.[170][181][182]

The Gospels state that Jesus rose from the dead on Sunday.[183] All the Gospels portray Jesus' empty tomb. In Matthew, an angel appears near the tomb of Jesus and announces his resurrection to Mary Magdalene and "another Mary" who had arrived to anoint the body.[Mt 28:1–10] Jewish elders bribe the soldiers who had guarded the tomb to spread the rumor that Jesus' disciples took his body.[184] In Luke, there are two angels[Lk 24:4] and in Mark the angel appears as a youth dressed in white.[Mk 16:5] The "longer ending" to Mark, which is known as the Markan Appendix and which did not form part of the original manuscripts,[185][186] states that on the morning of his resurrection, Jesus first appeared to Mary Magdalene.[Mk 16:9] John states that when Mary looked into the tomb, two angels asked her why she was crying; and as she turned round she initially failed to recognize Jesus until he spoke her name.[Jn. 20:11–18]

The Gospels all record appearances by Jesus, including an appearance to the eleven apostles.[187] In Mark, Jesus appears to Mary Magdalene, to two disciples in the country, and to the eleven, at which point Jesus commissions them to announce the gospel, baptize, and work miracles.[185] In Matthew, Jesus appears to Mary Magdalene and to the eleven on a mountain, at which point he commissions them to enlist followers, baptize, and teach what Jesus taught.[185] Although his own mission and his disciples' missions had been to the Jews,[Mt 15:24] here he sends the eleven to the whole world (see Great Commission). In Luke, he appears to two disciples in the country and to the eleven.[185] He proves to them that he has a body, opens their minds to understand the scripture about the Messiah, and directs them to wait in Jerusalem until they are invested with power.[185] In John, Jesus appears to Mary Magdalene and to the eleven. He demonstrates his physical reality to doubting Thomas.[139][185] Later he appears to seven disciples who are fishing, and finally talks with Peter, foretelling Peter's death[185] and assigning him the principal role as shepherd of the new community.[185][188]

In the Gospels of Mark and Luke, Jesus ascends to the heavens[Mk 16:19][Lk 24:5] after these appearances. In Luke, Jesus ascends after he blesses his disciples.[185] In Mark, the Ascension—where he sits at God's right hand—is said to have taken place, but is not described as a visible event.[185] John implies that Jesus will return to his Father[Jn. 20:17] but does not describe an Ascension.[185]

More at Wikipedia

en.wikipedia.org/wiki/Jesus

East Indians of Bandra Gaothan

179,008 items / 1,405,545 views

From Wikipedia, the free encyclopedia

Though it is commonly thought that the origin of Christianity in North Konkan, was due to the proselytizing activities of the Portuguese in the 16th Century, it was St. Bartholomew, one of the twelve Apostles of Christ, who preached in North Konkan. There are indisputable evidences of this fact by the writings of Kosmos Indicopleustes of his having seen in Kalyana a flourishing Christian Community in the 6th Century and of Jordanus, of his having labored among the Christians in Thana and Sopara in the 13th Century. The French Dominican friar Jordanus Catalani of Severac (in south-western France) started evangelizing activities in Thana and Sapora was the first work of Rome in North Konkan. Sopara was an ancient port and an international trading center. The water once extended all the way to Bhayander creek thus making the whole area extending from Arnala to Bhayander an island - referred to as Salsette island. In the time of the Buddha, Sopara (ancient Shurparaka), was an important port and a gateway settlement. Perhaps this induced Ashoka to install his edicts there. Sopara is referred in the Old Testament as Ophir, the place from which King Solomon brought gold, Josephus identifies Ophir with Aurea Chersonesus, belonging to India. Septuagint translates Ophir as Sophia, which is Coptic for India. This refers to the ancient city of Soupara or Ouppara on the western coast of India.[3]

It should then come as no surprise that contact with India dates as far back as the days of King Solomon. Pantaneus visited India about AD 180 and there he found a Gospel of Matthew written in Hebrew language, left with the Christians there by St. Barthlomew. This is mentioned by Eusebius, and by Jerome in one of his letters. The finding of a Gospel of Matthew left with the Christians by Bartholomew is very strong evidence to the existence of a Christian community in India in the first century at the time of the visit of St. Bartholomew. It traces the history of the Church in India to the first century. In fact, it is an independent confirmation of the Indian church’s ancient and apostolic origin. Most history of The Indian Church was lost between the 9th and the 14th Century, as Persia went over to the Nestorianism in 800 AD. Since the provision of Church offices and all the apparatus of public worship, was looked to a foreign source; when this foreign aid was withdrawn. the Indian Christians were reduced to "nominal" Christians.[2]
[edit] Portuguese era
Main article: History of Bombay under Portuguese rule (1534-1661)

The whole policy of the Portuguese, who came to India in 1498, was to bring the Indian Christians under their concept of Roman Catholicism.[1]

The Prabhu Brahmins and other high-class Hindus who were prudently and ceremoniously converted were treated by the Portuguese with honor and distinction.[1]

In stark contrast, was the attitude of the Portuguese to those groups who were engaged in cultivation, fishing and other rural occupations handed down to them by their ancestors. These groups were given neither education, not proper instructions in the dogmas and doctrines of the church.[1]

Among the converts the Portuguese made, it cannot be denied that a large number of them were descendants of the Christian Community founded by Apostle St. Bartholomew. But these new converts were not strangers to the old Christians.[1]

They were their own people with whom they had been living for centuries. The Portuguese however welded them into one community.[1]

Ever since then, this community has remained a separate entity, without becoming one with any of the other Christian communities. In certain instances, they were even referred to as "Portuguese Christians".[1]

The Fransiscans spearheaded evangelization efforts in the "Province of the North".[4]

Between 1534-1552, Fr. Antonio do Porto made over 10,000 converts, built 12 churches and founded a number of orphanages and monasteries. Prominent among these converts were two monks from the Kanheri Caves who came to be called Paolo Rapozo and Fransisco de Santa Maria. They in turn spread Christianity among their fellow monks converting many of them in the process.[4]

Another famous convert during this time was the Brahmin astrologer Parashuram Joshi. He was a learned, austere and devout person and embraced Christianity on September 8, 1565, taking the name of Henry da Cunha. Joshi's example was followed by 250 Hindus, including over fifty Brahmins.[4]

In Salsette, Fr. Manuel Gomes converted over 6,000 Hindus in Bandra, earning the title of the Apostle of Salsette.[4]

The number of converts in 1573 was 1,600. From 1548, the Jesuits in Bassein and Bandra converted many of the upper classes. For instance, the Bassein Cathedral registered the number of baptisms as being 9,400. At Thana, the Jesuit superior Gonsala Rodrigues baptised between 5,000 to 6,000, many of them orphans and young children of lower caste Hindus sold by their parents.[4]

By the end of the 16th century, the Roman Catholic population of the Portuguese province of the North consisted of around 10,000 to 15,000 people, centered mainly in and around Bassein.[5]

However, following the defeat of the Portuguese at the hands of the Marathas and the advent of Maratha rule, the Catholics were discriminated against by the state administration.[6]

In the aftermath of the fall of Bassein, many Catholics were heavily taxed by the Marathas who used the money to feed Brahmins and to conduct a massive re-conversion campaign aimed at bringing them back into the Hindu fold. Large numbers were re-converted in this manner.[6]

Most Portuguese priests were forced to leave and by treaty, only five churches (three in Bassein City, one in Bassein District and one in Salsette) were permitted to remain.[6]

The remainder of the Christian population was left to the native clergy under a Vicar General at Kurla. When in 1757, the Antequil du Perron visited Salsette, he found a flourishing Catholic population with many churches rebuilt and an open practise of Christianity, but with European priests totally absent.[6]

Later on the advent of the British, there came a lot of change.[1]

In the 1960s, the Archdiocese of Bombay estimated that there were 92,000 East Indians in Bombay out of which 76,000 were in suburban Bombay and 16,000 in urban Bombay.[1]
[edit] British and modern era
Main articles: History of Bombay under British rule and Bombay Presidency

On 11 May 1661, the marriage treaty of Charles II of England and Catherine of Braganza, daughter of King John IV of Portugal, placed Bombay in the possession of the British Empire, as part of Catherine's dowry to Charles.[7] From the early days of the East India Company, there were no other Indian Christians in the North Konkan except the East Indian Catholics. Employments that were intended for the Christians, were the monopoly of the East Indians. With development, came in railways and steamship, a boon for the traveling public. And with that came a number of emigrants from Goa who were also known as Portuguese Christians. The British found it expedient to adopt a designation which would distinguish the Christians of North Konkan who were British subjects and the Goan and Mangalorean Catholics who were Portuguese subjects. Accordingly on the occasion of The Golden Jubilee of Queen Victoria, the Christians of North Konkan, who were known as "Portuguese Christians" discarded that name and adopted the designation "East Indian”. By the adoption of the name "East Indian" they wanted to impress upon the British Government of Bombay that they were the earliest Roman Catholic Subjects of the British Crown in this part of India, in as much as Bombay, by its cession in 1661, was the first foothold the British acquired in India. As the children of the soil, they urged on the Government, that they were entitled to certain natural rights and privileges as against the emigrants.[2]


Architecture and Cuisine

The ordinary Koli house comprises a verandah (oli) used for repairing nets or the reception of visitors, a sitting-room (angan) used by the women for their household work, a kitchen, a central apartment, a bed-room, a gods' room (devaghar), and a detached bath-room.[8]

The East Indian cuisine is a unique blend of Koli, Maharashtrian, and Portuguese cuisine.
[edit] Language and Literature

East Indian Catholics speak the Marathi, which they retained as their mother tongue despite the Portuguese influence. The Marathi language is central to the community's identity. Murphy author of Trans. Bomb. Geog. Soc., 1836–38, Vol. I. mentions the dialect of Marathi spoken by the East Indians of Salsette, Mahim, Matunga and Mazagon, which enters very largely into the language spoken by the Kulbis, Kolis, Bhandaris, Palshes, Prabhus, Panchkalshis, Kuparis, Vadvals. This was probably Konkani.[9] Some of the East-Indian higher families and in the Khatri ward of Thana town village speak Portuguese.[10] 110 Portuguese lexical items are found in Marathi.[11]
[edit] Traditions and Festivals

Although, they have preserved their pre-Christian Marathi culture and traditions, many Portuguese and influences have been absorbed. They still retain many of the practises of pre-Christian tradition.[12] East Indian ladies wear ornaments like the Mangalsutra, and Bindi. The East Indians of Vasai also practise the pre-Christian tradition of visiting the Vajrayogini temple every year.
[edit] Costumes and Ornaments

The traditional dress for the female is the lugra or kashta saree and for male is a khaki short pant and white banian. A Koli Christian bridegroom usually wears a dilapidated Portuguese Admiral's uniform, which is specially preserved and lent out on such occasions.[8]

In the olden days, East Indian women wore a blouse and cotton lugra the hind pleats tucked into the waist at the back centre of the legs, while the girls do not make use of the upper portion of the sari covering the head and breast until they are married. This mode of wearing the sari is known as sakacch nesane as opposed to gol nesane the round or cylindrical mode of wear. The latter is popular among young girls and women.[13]

Formerly, women among the well-to-do used to wear for the head, like rnuda, rakhadi, kegada, phul, gulabache phul and chandrakora, for the neck, such as thushi, galasari, Putalyachi mal; and tika; for the ears the bugadi, karaba; kudi, kapa and ghuma; for the nose, nath, phuli, moti.[14] Mangalsutras (wedding necklace), made of the black beads being stringed together in different patterns.[14]
[edit] Historical Society

There are five broad cultural groups of East Indians —- Kulbis, Samvedi Christians (commonly called Kuparis), Koli Christians, Wadvals, Salsette Christians and the urbanized section.[2]
[edit] Songs and Music
“ Galen sakhali sonyachi,

Yee pori konachi,
Whose daughter is this?

Galen sakhali sonyachi,

Yee pori konachi,
Whose daughter is this?

Yachi aais bhi teacher, Ani bapus bhi teacher,
Her mother is teacher, and father too is a teacher,

Yee pori konachi
Whose daughter is this?

Yachi aais bhi teacher, Ani bapus bhi teacher,
Her mother is teacher, and father too is a teacher,

Yee pori konachi
Whose daughter is this?


—Folk-song "Galen Sakhali Sonyachi"

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From Wikipedia, the free encyclopedia

Kolis


The Koli community is an ethnic group found throughout India. Kolis are found in Maharashtra, Gujarat, Andhra Pradesh and rest of India. In Maharashtra they are found in the coastal regions of Maharashtra. They are also one of the original inhabitants of Greater Mumbai, which comprises the seven islands of Bombay.[1] In Gujarat, the Koli community is mainly located in the southern portion of the state, particularly around the cities of Surat, Navsari and Valsad and they primarily speak Gujarati. Most are farmers or fishers, as in Mumbai and Maharashtra.

In Maharashtra the Kolis almost exclusively speak Marathi, though some Koli communities speak a variant dialect of Marathi. The Kolis of Mumbai are dispersed all over the city, especially along the western coast of the city. The Kolis of Vasai are Hindu and Christian, though both belong to the Marathi ethnic group. The community has several subcastes, the prominent ones are Koli Kolis, Mangela Kolis, Vaity Kolis, Koli Christians, Mahadeo Kolis, Suryawanshi Kolis.

In 1901 the number of Kolis in all India was returned as nearly 3.75 million, but this total includes a distinct weaving caste of Kolis or Kori in Northern India. Presently Kolis are estimated to be more than twenty percent of the total population of Gujarat.

Weaving caste of Kolis or Koris in Northern India located in Rajasthan (Mahawar Kolis), UP, MP. Now a few of them have adopted Verma or Gupta as their surname.

The estimate of the Koli population in Gujarat is based on 1931 enumeration which is the last time caste based enumeration was taken in India.

In nineteenth century, many Koli people were engaged in works at textile mills in Bombay under British administration. The word Coolie in the English language has been derived from the name of this community at that time.[2]‌



Kolis from around Mumbai worship the goddess Ekveera situated at the Karla caves, Malavli, Lonavla. This goddess is worshipped the most on Chaitra Purnima (15th day of first month in the Hindu calendar).


Koli is the language spoken by Kolis in Mumbai. Marathi is another language spoken by Agri-Koli in the interior parts of Mumbai. It is a mixture of Marathi, Sanskrit, Hindi, English and Kannada language. The Agri language is a unique language, pleasant to hear and produces a sense of comedy which is reason why few Indian writers include Agri characters in their plays—to increase the level of comedy and fun.

In earlier times, the Kohlis were living in Gujarat which is a state of India. Their names were associated with the place they lived, Kohli's of Wagad are called Wagadia Kohli, and Kutchhi Kohli (Kohlis from Rann of Kutch). As Rann of Kutch extends upto Pakistan, the Kutchhi Kohlis are also in Pakistan.

Kutchi Kolis in Pakistan The Koli Hindu tribes are located in southeastern Pakistan. They are primarily concentrated in the fertile flood plain of Sindh State. There are several major subdivisions of Koli in that area, including the Parkari Koli, the Wadiyara Koli, the Kutchi Kohli and the Tharadari Koli. Kutchi Koli tribe known by different names as Kutchi Koli, Wagedia Koli, Kutchi Wagedia.
[edit] Koli folk dance & songs

The koli community has its own distinct identity and lively dances. The dance incorporates elements that this community is most familiar with - sea and fishing. The dance is performed by both men and women divided into two groups, where fishers stand in two rows holding oars in their hands. The dancers move in unison, portraying the movement of the rowing of a boat. Fisherwomen are in the opposite rows with their arms linked and advancing towards men folk. The separate formation then break up and they dance together with movements symbolizing the waves, the breakers and rowing from cliff to cliff and casting of nets to catch the fish.

There are many koli songs which are famous all over India. Some known once are as follows. Aga Pori Sambhaal Dariyala Tufaan Ayalay Bhari; Gorya wer Basali ; Me Hai Koli ; Chikna Chikna ; Dang Ding ; Lal lal pagote ; Chandnan Chandnya ; Dirki la bombil; Maza Kombra ; Me Dolker ; Haldin Bharlay ; Dol Doltai ; Nach go Nach ; Galyat Sakali ; Paru go Paru ; Lai Lai Liakarni ; Gomu Tuze Dadan Go; Vadal Wara ; Valav re Nakva ;
[edit] Koli Festivals

Narali punaw: This is “The day” for kolis. As per traditions kolis know that after this day the wind strength and direction changes in favor of fishing. This is the day when kolis celebrate the kick off of new business season. This is the day when they pray to god sea and make puja of their boats and begins their fishing season. There are songs for this occession as..san aaila go narali punvecha...

Shimga - Shimaga means holi in koli accent haa-wa-li. Holi and Koli goes long way. It is one of the most important Festival for Kolis. There are many koli songs for this occession

Thank You Uncle Shahid Afridi



















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www.dnaindia.com/sport/report_indian-players-don-t-have-l...

“If I have to tell the truth, they (Indians) will never have hearts like Muslims and Pakistanis. I don’t think they have the large and clean hearts that Allah has given us,” Afridi said during a talk show on Samaa news channel.

“It is very difficult for us to live with them (Indians) or to have a long-term relationship with them. Nothing will come out of talks. See how many times in the past 60 years we have had friendship and then how many times things have gone bad,” he said. The audience in the studio applauded him repeatedly.

And in reply

We would rather be Indians than be the kind of Muslims you are watching Sufi shrines being bombed by fanatic Muslims bought up on hate for other Muslim sects , killing of Shias bombing their mosques I guess Mr Afridi with your Wahabbi leanings it might not be possible for you to see all this..

We in India are proud to show the positive values of our collective Islamic ethos on the soul of Humanity.

Your words are an insult to me and the rest of us Muslims all over India.


Losing the match with India or was it losing the World Cup under your insipid captain-ship seems to have personally hit you hard luckily your words dont reflect the wisdom of the people of Pakistan who want peace and hope with their Indian neighbor.

I positively think

Allah Hafiz


my new poem

shahid afridi
a lousy loser
a cricket tragedy
a racist a bigot
anti Indian
Pakistani
personality
as a cricket
captain
a failure
on the field
off the field
an insult
to Muslims
all over
the world
an insult
to humanity
a kick up
his butt
is what
he deserves
in all
reality
why why
did you
delete your tweet
dear sweet sonakshi
at least in india
the muslims here
dont kill
muslims bomb
sufi shrines
kill shias
or people
or other minority
we as Muslims
in a Hindu land
are totally free
living under
the shade of
Mother India
a great
banyan tree
no gilani
or zardari
yes it is true
as Indian muslims
we are certainly
not part
of your biradri

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