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Mount Mary/ALL MY LATEST STUFF AT FLICKR.COM – 137 views
FOR MY LATEST PHOTO BLOGS PLEASE GO TO FLICKR DUE TO TECHNICAL REASONS I POST EVERYTHING THERE...THANK YOU
FIROZE SHAKIR
PHOTOGRAPHERNO1
http://www.flickr.com /photos/firozeshakir/
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St Michael Church Mahim – 227 viewsThis strategically placed Church is famous for its Wednesday novenas...I have never been inside , my favorite church is St Peters Bandra...Hill Road...
HISTORY of the Archdiocese
1. The coming of the Portuguese (1534-1665)
1510 The Portuguese first reached the west coast of India when Vasco da Gama landed at Calicut in 1498. For twelve years they tried to secure a foothold at Calicut, Cochin, Cananore, etc. but with only partial success till they finally established themselves at Goa in 1510. From Goa they gradually acquired factories and built forts along the coast southwards and northwards.
1524 Chaul, formerly an important Mohammedan city and seaport lay along the coast some 25 miles south of Bombay. In 1516 the Portuguese had already built a small factory at Revdanda close by, and in 1521 obtained permission from the Nizam-ul-Mulk to build a fortress, which was completed in 1524. Thereupon, the Portuguese missionaries commenced building churches at Chaul.
1526 The Portuguese first visited the coast of Bassein in 1509. But it was only in 1526 that they were able to establish a factory there; but they could not hold it securely. This led them to the use of force. In 1530 and 1531 they raided, burnt and pillaged the town. Thereupon, the Mohammedans built a small fort, which was only just completed when the Portuguese invaded it, took it by storm and demolished it.
1534 The islands of Bassein, Salsette, Bombay and Karanja were ceded to the Portuguese by the Bahadur of Gujarat, on board the galleon "St Mathew," anchored in the harbour of Bassein, on December 23, 1534. In this very year, the archdiocese of Goa was created and the whole of the Western Coast around Bombay formed part of that archdiocese. It was governed by a Vicar General of the North who represented the Archbishop of Goa. Till the Maratha invasion in 1739, his headquarters were in Bassein.
1535 The great Fort of Bassein (now in ruins) was founded in 1535 and it became the official residence of the General of the North. Between 1535 and 1739 (when the Fort was attacked and devastated by the Marathas), the city within the walls of the Fort contained many important edifices, both civil and religious. Missionary acitivity in Bassein, Salsette and Bombay commenced from 1534 onwards. The Portuguese missionarie who accompanied or followed the conquerors were:
(a) The Franciscans, who first arrived in India in 1500, were the first to establish churches in Bassein, Salsette, Bombay, Karanja and Chaul.
(b) The Jesuits, who first arrived in Goa in 1542 (St.Francis Xavier, on May 6, 1542), were the second great missionaries on the western coast from Chaul to Damaun, covering more or less the same field (Bombay Island excluded) as the Franciscans.
(c) The Dominicans are said to have arrived in India as early as 1503 but they followed the Franciscans and the Jesuits only after the middle of the 16th c. in the area that interests us.
(d) The Augustinians, came to India in 1572, and gradually settled side by side with the other Orders along the western coast.
1559 In order to provide a greater measure of security for Bassein the Portuguese seized Damaun in 1559. After its conquest not only did they strengthen the defences of the harbour itself, but they also erected a number of forts, at Mahim, Kelva, Mazagaon, Tarapur, Asheri and Dahanu along the coast and in the interior, between Damaun and Bassein.
1500-1600 These years mark the great period of missionary work during to which the above-mentioned Religious Orders laid the foundations of the future Archdiocese of Bombay. During this period, of the present Churches of the diocese were established: 7 Churches (in Bassein), 20 Churches (in Salsette), 3 Churches (in Bombay) and 2 Churches (in Karanja and Chaul). Among the missionaries of this period, two names stand out: Fr.Antonio do Porto (Franciscan) who built churches in Bassein, Salsette, Karanja and Chaul, and Fr. Manoel Gomes (Jesuit) who was known as the "Apostle of Salsette." (St.Francis Xavier visited Bassein thrice: once in 1544 and twice in 1548). Besides the churches flourishing today which hark back to these early Portuguese times, we should note that there were many other churches built by Portuguese times, we should note that there were many other churches built by the Portuguese missionaries that have now disappeared or fallen into ruins (cf. Section on the historical development of the Parishes of the Archdiocese).
1618 A furious hurricane, devastating the costal country, passed over Bassein and Salsette, and damaged some 35 churches and chapels between Bandra and Agashi.
1637 This date marks the establishment of the Sacred Congregation for the Propogation of the Faith by Pope Gregory XV, under which the missionary energies of various Religious Congregations of nationalities other than Portugal and Spain could be harnessed for evangelization in those parts of the world where Portuguese (in the East) and Spanish (in the West) missionaries were, for one reason or another, unable to reach. From 1622, different Congregations were enlisted and sent to India, Malacca, Siam, China, etc. under the leadership of Vicars-Apostolic, i.e. Titular Bishops who received directly from the Holy See jurisdiction to work in certain regions assigned to them within the somewhat indeterminate boundaries of existing "Padroado" (for the meaning of this term, cf.below) dioceses.
The Vicariate Apostolic of Bijapur was established by the Sacred Congregation for the Propagation of the Faith (hence forth, "Propaganda") in 1637. The Vicariate of Bijapur increased rapidly in size, absorbing Golconda, and extended from the Arabian Sea to the Bay of Bengal, from Madras-Mylapore to Calcutta. It finally came to comprise the whole of the Moghul Empire at least on paper; hence it was also referred to as the Vicariate of the Great Moghul. From the end of the 17th century, this Vicariate was served by the Carmelite Fathers, whose head quarters were at Surat, north of Bombay.
1665 The Bombay island passed into the hands of the British. The British East India company, founded in 1600 had secured a factory in Surat in 1611; it did not take its members very long before they began to cast avaricious eyes on Bombay island for the strategic trading possibilities it offered, and to desire to take it away from the Portuguese. This was achieved by the Marriage Treaty of 1661 between Charles the II of England and the Infanta of Portugal, whereby Bombay island was ceded to the British as part of the Marriage dowry. Great difficulties were raised by the Portuguese, however, when it came to the actual fulfillment of the terms of the treaty, but the matter was finally settled in 1665, when Bombay island definitively passed into British hands.
At the time of the transfer, the situation of the church on the Bombay island was as follows:
a)The Franciscans were the sole missionaries on the island; they were in charge of St Michael Church, Mahim, Our Lady of Salvation Church( Salvacao) Lower Mahim, Our Lady of Glory ( Gloria) Church , Mazagon and Our Lady of Hope (Esperanca) Church, Fort.
b) The Jesuits of Bandra administered some property at Parel, with a chapel attached, which they had acquired in 1620 or thereabouts. There was but one Jesuit at Parel.
The Church on Bombay Island continued to be under the jurisdiction of the Archbishop of Goa.
1689 On February 14, 1689, Bombay was invaded by Sidi Yacut of Janjira, a small state about 26 miles to the south of Bombay. This attack was occasioned by the British who had seized and carried off to Bombay several ships of the Sidi which were laden with cloth and corn. Ever since 1665, the British had cast eyes on the Jesuit property at Parel and looked for reasons to grab it. The Sidi
invasion provided an occasion: the Jesuits were accused of having aided the Sidi and the Jesuit property was summarily confiscated in 1661. The Jesuits made attempts to get the property back but failed. In 1719 they were officially deprived of that property. When Lord Curzon was Viceroy of India, a tablet was set up in the Haffkine Institute which was built on the former Jesuit property, with an inscription which began : " This building was once a chapel in the possession of the Jesuit Fathers from whom it was accquired in 1719...." Note: the British say "accquired " and not "confiscated" which is indeed a travesty of the truth!
It was probably in 1692 that the Jesuit care-taker of the Parel property was expelled from Bombay. That ended the Jesuit presence on the island - till 1848 - a full one and a half centuries later.
1720 The Decree expelling the Portuguese Franciscans from the Bombay Island was issued on May24, 1720. The British authorities suspected the Portuguese in Goa of secret designs to recover Bombay for the Crown of Portugal. On the other hand they did not want to openly break the solemn promise they had made when they took over Bombay from the Portuguese: namely that they would not interfere with the religious beliefs or practices of the Catholic inhabitants of the island. So the British approached the Vicar-Apostolic of the Great Moghul, the Italian Carmelite Bishop Fra Mauritius, to take charge of the Catholic Community in Bombay. Since the British were determined on getting rid of the Portuguese Franciscans, Rome approved the entry of the Carmelites into Bombay.Thus the Franciscans left Bombay and Bishop Mauritius with four or five Carmelites came to Bombay. The Churches taken over by the Carmelites were four in number: Our Lady of Hope (Esperanca), Our Lady of Salvation ( Salvacao), Our Lady of Glory ( Gloria) and St Michaels.
This was the opening chapter of the long tale of woe of the Catholic Church in Bombay. The civil and ecclesiastical authorities in Portugal and Goa would not hear of even a temporary curtailment of the jurisdiction of the Archbishop of Goa over Bombay. They openly declared that the Vicar-Apostolic was an usurper and an intruder who had no spiritual jurisdiction, and the clergy and laity were
told to have nothing to do with him.
At this point it may be helpful to introduce two ideas which played a significant role in the unfolding history of the Archdiocese. These two ideas were expressed by the following two concepts:
(1) Padrado: " Padroado is the Portuguese word for " Patronage" which essentially consisted in the privilege of nominating a candidate for some ecclesiastical office -- in this case the Bishop of the diocese. Given to a king, it is called a Royal Patronage. When the diocese of Goa was erected in
1534 the right of patronage that went with it extended to all the places discovered or yet to be discovered by the Portuguese! In the history of the Archdiocese, Portuguese insistence on exercising the right of patronage clashed with the missionary efforts of the Roman Congregation for the Propagation of the Faith: Hence the "Padroado- Propaganda" conflict.
(2) Regium Placitum This referred to the claim of the Portuguese Government to exercise censorship on Papal Bulls, Briefs, Decrees or Instructions communicated to Bishops or clergy in such a way that unless they bore the signature or sanction of the King, they could not legally be introduced,
accepted, published or put into execution within the kingdom.
(1720-1789) Under Carmelite Jurisdiction: Following Gense's (1960) lead we may divide these sixty-nine years into three periods.
(a) The pre - exile period (1760 - 1745): during which Fra Mauritius (1720 - 1726) and Fra Alcantara (1732 - 1745) were the Vicars - Apostolic. The Portuguese Franciscans left Bombay, but the non - Portuguese members of the Secular clergy, who chose to stay in Bombay, refused to give them their full and undivided obedience: rather, they continued to look to Goa for guidance. Worse still, Fra Peter did not have the full allegiance of his own Carmelite Friars who were in charge of the parishes in Bombay.
(b) The period of exile (1746-1772): Because of the turbulent situation in
Bombay, the British authorities prevented the following Vicars - Apostolic from residing in Bombay: Fra innocent of the Presentation (1746-1743), Fra Sebastian of St. Margaret (1755) and Far Dominic of St. Clare (1755-1772). The ban was lifted in 1772.
(c) The post exile period (1772- 1789): Fra Charles of St. Conrad (1772- 1785) assumed the spiritual direction of the 4 Churches of Bombay and lived in the house attached to the Fort chapel in Medows Street (close to the site of the present - day " Examiner Press "). Trouble continued brewing in Bombay: a body of lay people complained to the government about the administration of the Churches, the Carmelites, divided among themselves, were at loggerheads with their parishioners, and gave dissatisfaction to the secular clergy. Fra Angelino of St. Joseph (1785-1786) died on his way to India. Bishop Victorinus of St. Mary appointed Vicar Apostolic in 1789, was not allowed to take up his office in Bombay. Instead, he was ordered by the British authorities that the claim of the Archbishop of Goa has been admitted and that the Carmelites have to evacuate their premises in Bombay. February 18, 1789 marks the temporary end of the Carmelite regime in Bombay.
(1789-1791) Under Goan Jurisdiction: This change in British Policy was dictated by political events. When the British invited the Carmelites to Bombay, they looked upon the Portuguese as undesirable neighbours and political enemies. However, in the next 60 years. Portuguese power in India rapidly declined. Further, Bassein was wrested from them by the Marathas and Salsette ( 1739- 1740 ) passed into the British hands in 1774. From that time onwards there was no longer any danger of the Portuguese aggressive designs on Bombay. Hence the British were in a position to restore the spiritual jurisdiction of the Archbishop of Goa in Bombay.
(1791 - 1793) Under Carmelite Jurisdiction: Two years later, the situation was reversed and on September 1, 1791 Fra Victorinus took possession of Esperanca Church. During the concluding years of Bishop Victorinus, administration (1791-1793) there were no public disturbances between the followers of the Carmelites and those of the Archbishop of Goa. But the latter were still reconciled with the current state of affairs. A counter - petition was made for the restoration of the Goa jurisdiction. This sounded the death - knell of the one - jurisdiction period in Bombay and was instrumental in bringing about the Double Jurisdiction in 1794.
1793 On June 25,1973 the Court of Directors in Engalnd wrote to Bombay : " To us it is immaterial who may officiate in the Roman Catholic churches of your Presidency, provided the inhabitants of that persuasion are satisfied and that the Pastor and his flock conform to the orders and regulations of the Government, and conduct themselves as good and faithful subjects. In order, therefore to reconcile all parties… we direct that two among the Carmilite mission and the other two by the Portuguese priests. They ( the Catholic inhabitants ) will be thus at full liberty to exercise their religious worship under the direction of such pastors as they may think proper."
Thus it was that members of the British Court of Directors devised the Double Jurisdiction as a matter of expediency. One wonders whether they would have resorted to such a calamitious solution had there been unity and peace within Catholic community in Bombay.
The Churches bin Bombay were distributed in the following manner : To Padroado and
the Archbishop of Goa went :
(1) Gloria Church, Mazagaon
(2) Salvacao Church, Lower Mahim
(3) O.L.of Health chapel, Cavel
(4) The private chapel in Mazagaon at the home of Miguel de Lima e Souza
To Propaganda and the Vicar - Apostolic went :
(1) Esperanca Church, Fort
(2) St. Micheal, Upper Mahim
(3) St. Teresa chapel, Girgaum
(4) (4) St. Anne chapel, Mazagaon
(5) Fort Chapel ( attached to the residence of the Vicar Apostolic )
III The period of Double Jurisdiction (1794- 1928)
( A)From Peter of Alcantra to bishop Hartmann (1794- 1850)
(1796-1838) The administration of Bishop Peter of Alcantara was a long period of stormy skies with only an occasional ray of sunshine breaking through. The double jurisdiction far from healing the breach between the Archbishop of Goa and the Vicar-Apostolic of Bombay was the source of increasing evils.
(1796-1839) On the one hand, the establishment of the Double Jurisdiction in Bombay threw the door open to interference on the path of the British Government in Bombay in the religious life of the Catholic community. Thus, the Government claimed the right of sanction in the appointment of parish priest in Bombay and the Vicar General of the Archbishop of Goa. Further, it claimed not only the right to appoint the Vicar General of the Archbishop of Goa but also to tell him where to reside.
On the other hand, the Catholic laity were quick to learn of the new status that Government had given them, according to which they were to be consulted on religious matters. It was not necessary to tell them twice that they were the real masters of their parish priests, safe from episcopal censure. The result in many respects was disastrous: they determined not only whether they would be under Padroado or Propaganda, but also the parish priests they wanted.
1838: In 1828, civil war broke out in Portugal between King Dom Miguel and the party of Queen Maria da Gloria. Dom Miguel, to whom the Religious Orders lent moral and financial support, was defeated, and the new government not onLy suppressed all Religious Orders in Portugal but also broke off diplomatic relations with the Holy See in 1833. Pope Gregory XVI issued the Brief `Multa Praeclare', on April 24, 1838, in which he confirmed the Vicars-Apostolic in their office, extended their field of work and deprived the Padroado clergy of all jurisdiction within the established Vicariates. The authorities in Goa rejected the Papal Brief: though Portugal had broken off diplomatic relations with Rome, they claimed that since the Brief had not received the ``regium placet'', it was null and void!
1839: At this critical moment, Bishop Peter of Alcantara, then in his 78th year, petitioned the Holy See to extend his jurisdiction over the island of Salsette. Rome's answer, commonly known as the Salsette Decree, came on February 4, 1839, and was a favourable one. On October 22, 1839, Bishop Peter issued the following instructions: ``Unless Catholics, whether in Bombay or Salsette, renounced Goa and gave their adherence to the Vicar-Apostolic, they could not marry, they could not act as godparents, they could not be absolved of their sins.''
However, in Bombay, opposition to the Vicar-Apostolic gathered in volume and ultimately led to the foundation of the Padroado Defence Association in 1839, as Association with ``the special object of supporting the archiepiscopal and primatial rights against the encroachments of the Propagandists''.
1844: Archbishop Dom Jose Maria da Silva Torres landed in Bombay on his way to Goa in January 1844. The Padroado party, clergy and laity, escorted him to Gloria Church in a triumphant procession. In Gloria Church and in other parishes, Archbishop Torres administered the sacraments, began a series of visitations and generally acted as if ``Multa Praeclare'' and The Salsette Decree had never been written. The Archbishop's behaviour threw the whole of Bombay into a ferment.
1840 to 1850: These were ten years of ecclesiastical chaos and misery. They followed in the wake of a long period of unrest and dissensions in which all parties in the conflict appear to have shared responsibility -- the Portuguese Government in Lisbon, the civil and religious authorities in Goa, the British Government, the Padroado and the Propaganda parties in Bombay, the Carmelite Fathers and the Carmelite Vicars-Apostolic. Confusion became worse confunded when, on several occasions, papal ordinances were simply rejected or ignored by the Padroado priests. Then came the disconcerting campaign of Archbishop Torres in Bombay. Finally, as if all that has been mentioned was not evil enough, the Vicar-Apostolic, Bishop Fortini and his Coadjutor, Bishop Whelan, were at loggerheads with each other.
Thus, the ten years, during the time of Vicars-Apostolic Fortini (1840-1848) and William Whelan (1848-1850) were ecclesiastically a little hell, and in the words of Fr Hull (Vol 1: 370), ``may aptly be called the Dark Ages of the Vicariate of Bombay''. This was the state of disorder inherited by Dr Hartmann when he was appointed Administrator Apostolic of Bombay.
(B) Bishop Anastasius Hartmann (1850-1858)
1850: When Bishop Hartmann came to Bombay in 1850, the one Catholic newspaper for those under the Vicar-Aposltolic's Jurisdiction was the Bombay Catholic Layman, run by two Irish laymen, who used the paper to oppose the first Bishop Whelan and then Bishop Hartmann. Rather than cross swords with them, Bishop Hartmann encouraged the starting of the Bombay Catholic Standard, under the editorship of another Irishman. Soon, disappointed with that paper as well, the Bishop approached a certain Mr Borges, a son of the soil, who in July 1850 had, on his own initiative, started a montly publication, The Examiner. Three months later in September 1850, with Mr Borges' consent The Examiner became the ecclesiastical organ of the Vicariate under the Bishop's control and management, but another title, The Bombay Catholic Examiner. By 1852, the other two publications folded up while The Bombay Catholic Examiner kept on going. In April 1905, its title was shortened once again to The Examiner.
1853: Hardly had Bishop Hartmann come from Patna to Bombay than he found himself in the middle of the bitter Padroado-Propaganda conflict. The Vicar of the Church set into motion a series of events which ended in June 1851 with Salvacao Church transferring itself to the jurisdiction of the Archbishop of Goa. Then came the Bishop of Macao, Jeronimo da Matta in February 1853, on his way to Goa. He stopped at Bombay and officiated in the churches of Gloria and Cavel, then he passed on to Salsette where he said Mass and conferred the sacraments at Kurla, Thane and Bandra. Sharing in the rebellious conduct of the Bishop were four Bombay priests: Antonio Mariano Soares (Vicar Genreal of the North and Vicar of Gloria Church), Braz Fernandes (Vicar of Salvacao Church), Joseph de Mello and Gabriel de Silva (Vicar and Assistant respectively of St Michael's Church). The Papal Brief of May 9, 1853, Probe Nostis, completely vindicated the rights of Bishop Hartmann and confirmed his claim to the exclusive exercise of jurisdiction in the islands of Bombay and Salsette. It also condemned unreservedly the behaviour of Bishop da Matta and the four Bombay priests. In point of fact, however, his jurisdiction continued to be ignored by the adherents of Padroado: witness the series of events at St Michael's Church in 1853 which culminated with the transfer of that parish together with the Sion chapel to the jurisdiction of the Archbishop of Goa in June 1854.
The year 1853 is also noteworthy in that it marks the success of Bishop Hartmann's efforts towards founding a Catholic College in the Vicariate. Aware of what he called "the complete want of educational institutions for youth'', he first invited in 1850, the Sisters of Jesus and Mary to take over the education of girls in Bombay. This was the very first Religious Congregation for Women to really begin work in the Vicariate (The Loretto nuns of Rathfarnham had been brought by Bishop Whelan to Bombay in 1848, but their efforts at running an orphanage in Bishop's Hartmann's first year were a failure; they left Bombay for Calcutta). Bishop Hartmann then turned his attention to a College which he considered would be the foundation stone of the social, intellectual and moral renewal of the Bombay Catholic Community. He laboured heart and soul to bring the Jesuits to Bombay for this purpose; his labours were rewarded when, by the end of 1853, there were four Jesuits in the Vicariate of Bombay (among them Fr Walter Steins and Fr James Peniston).
1854 On December 12, 1853 the Carmelite General informed Propaganda that the Carmelite Fathers had decided to give up the administration of the Bombay Mission. The Holy See accepted thier resignation and thus ended, after a periodof 133 years (1720-1853), the Carmelite administration of the Vicariate of Bombay. On February 16, 1854 Propaganda officially divided the Bombay Vicariate into the northern Vicariate of Bombay (comprising the islands of Bombay and Colaba, and Aurangabad, Khandesh, Malwa, Gujrat and Sind as far as Cabul and the Punjab) and the southern Vicariate of Poona ( comprising the islands of Salsette and Bassein, and the regions of the Konkan and Deccan or Bijapur). Further Propaganda entrusted the Bombay Vicariate to the Capuchin Fathers and the Poona Vicariate to the Jesuit Fathers. Bishop Hartmann was appointed Vicar-Apostolic of Bombay and Administrator of Poona.
The Propaganda Decree of 1854 inaugurated a period of four years of misgivings, bickerings and unrest in the Propaganda campin Bombay: the Carmelites who continued to serve in the parishes under their charge before the Decree, did not welcome the Capuchins and looked upon them as workers of the eleventh hour who were reaping where others had sowed; on the other hand, the carmelites positively disliked the Jesuits whom they held largely responsable for their ouster from Bombay. The Jesuits who were given the Poona Vicariate, desired to start a college in Bombay. The Capuchins, in their turn, dreaded what the Jesuits might do after opening their College; it would not be very long, they feared, before the Jusits would assume spiritual leadership of Bombay. And Bishop Hartmann was caught in the middle of this three-sided cross-fire. In 1856 Propagande called him to Rome to dicuss a remedy for the deplorable situation that existed in the Bombay Vicariate. On July 29, 1856 Bishop Hartmann sailed for Naples little knowing that he would never see Bombay again.
On August 13, 1857 Propaganda reversed the 1854 arrangement: the Bombay Vicariate was now given to the Jusuits and the Poona Vicariate to the Capuchins. When squabbles arose between the Jesuits and the Capuchins over the comparitively small financial resources of the erstwhile Vicariate of Bombay, the Superior General of the Capuchin Order decided to clear the foul air by completely withdrawing the Capuchin Fathers from the Bombay and Poona Missions. Thus on August 13, 1858 the Bombay-Poona Vicariate came entirely into the hands of the Society of Jesus.
http://www.archbom.org/history.htm
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street spirituality, – 242 views
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xmas crib waroda road – 202 views
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The Cross Beyond – 143 viewsThis Cross fascinates me , mornings there are kids waiting for their school bus. and I shot pictures today from a distance , and crosses in Bandra was one way of appeasing the Lord for services rendered , lives saved in the seas , the early settlers being East Indians or the quintessential Bandra fisherman, and these areas were called Gaothans, Chimbai, Waroda Road, Bazar Road, Chapel Road, Khar Danda, and soon the landscape changed the earlier settlers were conned by a new breed of the Builder Mafia that usurped their lands and high rise started coming up, heritage was swept away.. and even as I write this every corner street of Bandra old buildings and bungalows are pulled down and towers will soon come up in their place , and today The Church and the Catholic Sabha are crying foul that the Municipality is taking away their lands but when the old settlers were blackmailed into selling their ancestral homes and driven out from the city to Nalla Sopara , Vasai Vihar the Church did nothing almost like a Pontius Pilate.. I dont know much about the Catholic Sabha so I wont broach my ignorance.. but the present scenario where Chapel Road from a quiet peaceful village ended up becoming a mini Bhendi Bazar..
The Pali Village fough to keep their ethnicity as Catholics and East Indiand intact...
This is something to ponder on...
Even the Jamate Jamooriya Colony has a Cross outside on one of the arterial lanes that connects Jain Mandir.. but today it is predominantly Muslin in its population...
People must maintain the heritage of a community irrespective of which caste or religion they belong to and Bandra has been led down by its own residents.. totally spineless and that is why corruption in collusion with the authorities is rampant , and it is not about Hill Road but about the collective will of people who live here.. the Church is responsible for much of the chaos today in Bandra that affected most of the parishioners .. as it had a cloth blindfolding its eyes.. yes Justice indeed..
Today it cries for its land .. being usurped.. and it is huge empty crocodile tears.
Tags: bandra[x], church[x], heritage[x]
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The St Peters Church Graveyard – 129 views
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I am the Resurrection and The Life – 107 views
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The Lord Is Here – 110 views
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The Altar – 98 views
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The Room With a View – 111 viewsThis is a spot that gives me pictures which even if I shoot them the next time wont be the same .. and here the red of the altar girl adds to the proximity of godliness of the St Peters Church..
Tags: bandra[x], st peters church
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Monochromatic Morning Glory – 81 viewsMonochromatic Morning Glory
And I tweaked this with the limitation of my Psd creativity, and I miss shooting black and white negatives Coquin filters and life was also as colorful as it was black and white through the filters..
And I have so many handmade prints but no heart to place them as exhibits in salon, and photography exhibitions too are a Page 3 enterprise or display them at some restobar.. and who the fuck had time to see my kind of pictures .. my pictures are as stark as they exist in life as they exist in the narrow minded lane of my viewfinder..and I have decided to exclude all Buzznet folks from my future writings.. no blog goddesses , no alaskan ferns no nothing.. just me my thoughts my potters wheel that churns out my kind of pictures and poetry...and I am in a quarantined state of Mind..
And I am a water hole that people will come and drink one day , years after I am gone..
Tags: alaskan ferns, blog goddesses, buzznet, mount mary
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The Lords Palace in the Skies – 79 viewsAnd I am come to the end of the Temptation of Jesus Christ , I went home to rest , read and sleep, and Bharat called me had discovered a book on naked Eunuchs , and would show it to me , its on photography..and he has called me several times as he was excited about my collection of rare books that he had come to see , he has a stall at Hutatma Chowk in town, and I remember the first time I met him I had bought a collection of Likghting Pro Series books for Rs 3500 and later resold it to him for Rs 1500..the same month that I had bought it.. and this was because I was not wanting to control light, or lives in a dream studio..
my dream studio is the streets of India..a chapter on photography free ..
I shoot pictures on the same road and they are always different..
Tags: mount mary basilica
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