Dear Miguel, Thanks for the clarification, and for your extended thoughts on the "Abettors of the Unifying." Such knowledge is very helpful, and provides a historical framework.
I was going to respond separately to the other post on the Kala Academy and their bakri with the Romi script, but the point you made regarding "objections were raised by the GKA to its orthography" brought to mind something I have been mulling over. One may reasonably presume that the script imbroglio has been about changing the linguistic atlas of the state and its mul bhas. In a letter to Dr. Francisco Colaco you said in utter clarity: "The people [morons, actually] who defined Konknni in the OLA, 1987 in Section 2 subsection (c) as "Konkani Language means Konkani written in Devangari script" need to have their heads tested by some qualified clinical psychiatrist." This prompts me to focus on the following possibility, about what the affect on the linguistic atlas(also referred as dialect atlas) may be? For example, The Linguistic Atlas of England appeared in 1978*. If one looks at the variation of the standard English "you are" across England, one learns of ye are, thou are, thou art, thee art, thou is, you be, thee be, you bin, you bist, and, you am. The point being that, what I am surmising as a rewriting of the linguistic atlas in Goa, is through "negating" the Romi script an attempt is on; a perfervid deviation to alter the tone and nature of the language. How may one see its consequence? The consequences would be felt in the areas of dialect continuum, and dialect geography, to be affected via breaking the continuum and the geography through denying it continuity by denying the Romi. By standing in the way of Romi, one denies Romi writers the opportunity to contest for awards, grants, lesser publishing opportunities, and positions — to further place barricades in terms of their ability to conveying to a broader segment of readership — understanding and ethos as is expressed by Romi writers as opposed to those writing in the Nagari; through regional dialect, rural dialect, social dialect, and not to forget the urban dialects. Other than that, and in the fire walk to modernity — this denial will also much sooner affect Konknni in Nagari, by it being placed on a lofty pedestal; perhaps to be seen in specific theatrical manifestations and precious literature, and may just perhaps be given a place in a broader Marathi setting — much like sprinkling a few Latin phrases in English. Essentially an attempt to possibly swallow part of the Konkani ethos through a denial of what is apparently its dominant emotive script. Perhaps sooner than later the marginalized (Lamanis et al) may yet have a say. Shigmyant pavas Chauthint ghim. Experiencing rain during Shigmo and summer during the Ganesh festival. I am pointing it out here as an extrapolated reference to wrong events. Gai-ik vivuncho velu, padhyak thikka bail korcho velu The cow is ready for delivery, but the bullock wants to have relations without heeding the situation of the moment. A reference to utter selfishness on the part of certain people. venantius * A Dictionary of Language, David Crystal. University of Chicago. The Konkani Proverbs, VP Chavan ________________________________ > > Message: 1 > Date: Tue, 23 Oct:26:56 +0530 > From: "Miguel Braganza" <[EMAIL PROTECTED]> > Dear Venantius, > 1991 book in Devanagri was a hang over from OLA, 1987 making only > Devanagri Official and "Unifying". Experience has shown us that the > proponents of Devanagri for Konkani send their children to Marathi or > English medium schools. You can take any example and verify ...from > GKA President Pundalik Naik to Sunaparant Editor, Sandesh Prabhudesai > or anyone else. It is only our children ..alongside Lamanis and > Bijapuris .... who have learnt Konkani in Devanagri script in > Church-managed schools [125 of the 137 private Konkani medium primary > schools are Church managed in Goa].
