1839 Coringa cyclone

On 25 November 1839, the port city of Coringa in Andhra Pradesh on the southeastern coast of British India was battered by a tropical cyclone that destroyed the harbor. Known as the 1839 Coringa cyclone and sometimes also referred to as the 1839 India cyclone and 1839 Andhra Pradesh cyclone, its storm surge caused wide damage. It killed over 300,000 people, making it the second-deadliest storm worldwide after the 1970 Bhola cyclone. Many ships were destroyed and houses were washed out by rising rivers and streams. Croplands were inundated and many animals drowned due to the floods and storm surge.

The port city was not rebuilt after the cyclone. Some individuals who survived the disaster rebuilt their homes far from the coast. Some British officials named the area Hope Island, hoping to protect the city from future environmental disasters.

Immigration of Telugus form part of the bulk of Indian immigration to Mauritius. It is an interesting fact to note that although immigration of Indians started as early as the French rule in Mauritius, the Telugus did not come in bulk at the beginning. It is also noted that a few Telugus from Pondicherry also came during French rule in Mauritius and some left Mauritius to return to their homeland after the term of contract was over.

When Mahe de Labourdonnais was the French Governor in the island of Mauritius (1734 -1746), immigrants came mostly from the region of Pondicherry, and nearby regions, which were also under the French rule. These immigrants were skilled workers and were brought here to build roads, bridges, amongst other infrastructural developments.

But significant number of immigrants arrived only after the British took over the island in 1810. Even after the British took over the island, the French remained owners of most of the agricultural lands. Slaves were brought from the African countries and Madagascar to work in the fields. After the abolition of slavery in 1835 many of these slaves got freedom and they refused to work anymore for their masters. There was a shortage of labour in the fields. The land owners faced a lot of difficulties to get workers. It was then that the land owners, with the consent of the British government started bringing indentured labourers from India to work in the sugar plantations.

In the beginning, there was a short wave of private initiatives to bring workers from India, and as a result of this initiative, we see that a few Telugu immigrants also landed in 1835 amongst others.

In a research paper entitled “The Telugus in Mauritius” written jointly by Dr (Mrs) Sooryakanti Nursimloo Gayan and Dr Indrani Gopauloo in 1990, mention is made of the first arrival of Telugu immigrants during British rule and many of them stayed back and settled in the island.

As per their findings, in 1835 there was a total number of 7238 immigrants from India, and 2692 had embarked from the port of Madras, South India. They also found out that three persons bearing Telugu names were recruited; they originated from Coringa, which is a port in the coastal village of the present State of Andhra Pradesh today.

As from 1837, a significant number of persons bearing Telugu names were recruited. They were employed by a certain Mr. Worthington, and these persons were also from Coringa, which is in the district of Godavari in the west coast of Andhra Pradesh.

Regular immigration of Telugus started on an official basis under the Order-in Council Act no 15 of 1842. With the coming of this Order-in-Council, the Governor was empowered to appoint emigration agents in India. The casual recruiter was remunerated per head of migrants.

Dr Indrani Gopauloo’s findings revealed that approximately 16.9% of immigrants from Madras Presidency during the period 1834-1888 were from the Andhra region.

Dr V. Anandamurthy, who came to Mauritius under the ITEC Programme as an Indian expert from 1976 to 1979 for the second time, did some research work on Telugu migrants in the archives which are based at the Mahatma Gandhi Institute, Moka.

His work was more focused on the arrival of immigrants during the year 1843, and he found out that some 35 ships were involved to bring workers from India to Mauritius in that year. Among those 35 ships that brought a good number of Indians from all corners of India, he mentioned amongst others, “The City of London, King State, Sultan, Liverpool, Henry, Karnatak, Varuna, SriRangapatnam, and Coringa Packet.

Among those ships, some were big ones carrying 300-400 passengers, and some were small ones carrying 30-60 passengers.

The workers who were then called indentured labourers came on a contract basis of three to five years.

The workers of Telugu origin were then classified as “Gentoos”-the term used by the British in those days to denote Telugu speaking people in India.

During the year 1843, many of the ships coming from South India did bring workers classified as “Gentoos:  as per the records of the Indian Archives, which are available at the Mahatma Gandhi Institute.

                   SAMPLE OF RECORD OF IMMIGRANTS

P.C. 69 Barque “Coringa Packet” 231Tons-110 Persons-

Belonging to Panamanda Vencata Reddy

Commander- Freederick Biggan Chilcott.

The Coringa Packet which hailed from the Coringee Port in Kakinada made two visits to Mauritius, and itself brought some 200 workers from the Telugu mainland. It came on 9 May 1843 and 19 July 1843.

The owner of the Coringa Packet was a Telugu person named Ponamanda Venkata Reddy. The captain of the ship was Frederick Biggan Chilkoot.

It has also been observed that during the second visit of this ship to Mauritius, couples, men, women and children accompanied by their parents landed in Port-Louis harbour. The average age of the adults was around 25 years and children of 10-12 years old also accompanied their parents. There were also single men and women in a few batches.

It appears that when the news of immigration to Mauritius started spreading in India, many people of Telugu origin also were encouraged to leave their mainland for a new adventure offshore. They were not from one region only but from most parts of Telugu motherland, from the North to the South and from East to West, i.e.from  Ganjam and Vishakapatnam in the North, to Chittoor in the South, and from Hyderabad in the East to Masulipatnam in the west.

 A look at the Map gives an indication of the many places, towns and villages from where the Telugus came.

Picture 1 Places of origin of Telugu settlers in Mauritius

It is interesting to note that by the end of 1880, some 20,000 Telugus had already migrated to Mauritius. Quite a good number of workers came from Ganjam, Vishakapatnam, Rajamundri, Kakinada, Coringa, Guntur, Hyderabad, Anantapur, Guddapah, Nellore, and Chittoor. Many Telugus also came from Bellary, Madras, Mylapore, Bangalore, Pondicherry, Tanjavore, and many other places from the South in the Madras Presidency region. The Telugus were everywhere in the Presidency and small groups of Telugus started migrating to Mauritius at that time.

The migrants were not of one particular skill only. Different skilled workers joined the groups who were coming to Mauritius. There were many migrants who were weavers from Telangana, Nizam State(Telangana), Andhra and Mysore regions. There were some who were skilled in doing printing and dyeing works.

Some shepherds and gardeners were found coming from Hyderabad and Deccan region. There were jewel makers from Machilipatnam and Bandaru. Some barbers from Kadappa village, tailors from South Konkanam, Brahmin priests from Madras and Telangana, and many other workers who were skilled in their particular works opted to migrate to Mauritius. Those skilled workers started arriving as from the year 1843. Some Telugu workers were also recruited to build railway track for the train when it was introduced for the first time on the island. These people were professional in the laying and placing of rails in India where trains were already a means of transport for many people.

The research paper of Dr  Indrani Gopauloo and Dr Gayan brought to light many interesting facts. Their findings show that as from 1848, a steady stream of Telugus were engaged to work as labourers and sometimes as domestic servants. At the outset only workers of male sex came. But later women and married couples also ventured to leave their motherland in search of a better life.

To avoid social problems arising from the presence of many single men in the island, the colonial government encouraged labourers to come along with their families. The outcome of this encouragement shows the arrival of more women and whole families migrating to Mauritius.

Records show that in 1857 there were some 323 women, and in 1858 there were 338 women workers from Vizag (Visakhapatnam). Later, more families came from Vizag and Rajamundry which included husband, wife and children.

 In spite of their encouragement there was a big disparity between numbers of men and women workers recruited. At times there was only one woman in the group that came from Gudappa and Godavari.

The conditions of travelling by those ships were not that hygienic and good. The ships sometimes took months and weeks to reach Mauritius, and on their way, many passengers fell sick and died.  

Sometimes, the ships landed with orphans whose parents passed away on the journey and these orphans were taken care of by the authorities in Mauritius. They were given Christian names and they grew up differently compared to members of the original language group.

There have been cases where few members of same family also have migrated. This has been observed at the arrival of a few ships wherein, brothers and sisters, cousins bearing same family names have come.

The archives, which are secured and protected at the MGI in Moka, give us some details about the physical appearances of the migrants of those days. It looks like there was a variety of dress styles, hair fashion and jewelry that were prevalent in the different regions of the Telugu mainland.

There has, been strict procedures that were followed by the authorities in Mauritius to register the migrants. As soon as they landed in Port Louis, they left the ship and through the wharf they went directly into the depot where they stayed for two days before their distribution to different sugar estates.

They were photographed and their photos and details about them were written in the register. Along with their names, their caste, village, district, and the different scars on their faces, size, weight and heights were also noted down. Some immigrants brought with them some money, jewels and books of their religious faith.

They did dress up well when they were photographed. Some ladies even put on all

the jewels they brought with them.

Telugu woman with jewelry and names of jewelry as said in Telugu

Some pictures of the migrants give a clear indication that some of them were well off. Looking at their dress style, they looked like members of very good family.

Sample pictures of Telugu Migrants

All the immigrants landed at the Coolie Ghat, known today as the Apravasi Ghat in Port Louis.

Apravasi Ghat where the Migrants descended in Port Louis

After their stay at the depot in Port Louis, the migrants were being sent to various sugar estates that needed workers. And in this process, they got separated from each other of the group and they were compelled to follow the conditions and restrictions that were imposed on them. Brothers and cousins who came together from the same village got separated from each other. It must have been a very sad moment of their life and in many cases they never met again.

Once they reached the sugar estates, as per the contract, which was three to five years, they were not allowed to leave the place before the term of the contract and they were confined to stay and do everything in that area of confinement only.

         Table to show distribution of Telugu workers to two districts-

                                         Moka and Portlouis

They were paid daily wages and some food items like rice, dhal and oil for cooking purposes were provided to them. They had no freedom to join in groups and meet their co-workers to discuss their fate. They had to abide by the rules and regulations of the authority and any breach of the rule and misconduct was followed by punishment. Sometimes the supply of ration was reduced and wages cut as a measure of punishment.

When we look at the places, the villages and the famous towns from where the Telugu migrants have come from, we are struck with wonder at the culture and traditions that were prevalent in those days, and which they carried back with them to Mauritius.

As per the terms of their contract here until the end of the contract, they were not free to meet their fellow brothers and sisters who were sent to the other regions of the island. They had difficulty to converse with those in their groups who did not understand their language. Whatever they brought from their motherland, they kept secured and protected until the day of freedom dawned when the terms of the working contract ended.

It was only after the terms of the contract was over that they were able, with lots of difficulty, to go and visit their fellow companions who came with them on the ships. Little by little they made some efforts to gather among themselves in order to practice their culture and traditions.

The culture and traditions of famous places like Vijayanagaram, Rajamundry, Vizag, Vijayawada and Godavari, they did not let go into oblivion. These places have been Centres of Learning the Telugu Language and Culture and magnificent temple structure of the Vaishnavites.

In Mauritius the Telugu migrants tried against all odds to keep their culture and traditions, and they maintained alive to some extent knowledge of the Telugu language and traditions. They started building small temples and shrines on the estates where they lived. They also transmitted the knowledge of their language and culture to their offspring, and in this process, the first Telugu temple emerged in 1923 in St Pierre, in the vicinity of the sugar estate.

A shrine in Beau Vallon Sugar Estates, belonging to the Telugu community

The first temple the Telugus constructed in St Pierre, Moka

The legacy left to the young generation by the Telugu ancestors continues its progress today and this is seen in the construction and renewal of many temples as per the Agama Sastras and traditional structure around the island.

Tallest statue of Lord Venkateswara in Mauritius-108 ft high.

Excitement means you are directing too much energy to a certain area and depriving other nerves of that life force. Talking too much and having long conversation on the phone creates nervousness.

So be calm and balance the flow of energy to stay healthy.

To mark India’s 

Independence 

Day    

Celebrations the

PTT & JSS Group

from

Manipur visited  Mauritius last week and

gave a few representations around the island.

This Manipuri Music and Dance Group from

India was sponsored by the High Commission

of India, Mauritius, the Indira Gandhi Centre

for Indian Culture, Mauritius, and the

Ministry of Arts and Culture, Government of Mauritius.

The PTT & JSS Group also gave a

performance on 17 August at the

Rabindranath Tagore Institute, Illot,

Pamplemousses, Mauritius.

The show was attended by the

students and staff of the

Rabindranath Tagore Secondary school (RTSS),

Students and staff of the Rabindranath Tagore Institute (RTI).

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India is a multi-cultural country and it has many styles of dances which depict the various cultural richness of the country. These different forms of dances originated in the  different parts of India according to the local traditions prevalent in those parts of the country. These styles of dances have also imbibed elements from other parts of the country. The PTT & JSS Group that visited Mauritius has given a glimpse of that traditional dance style which originated in the North East State of Manipur, India. The accompanying artists played the Cymbals and the Manipuri Mridand Orpung which gave the rhythm and tune for the dancers to perform. It was a lovely and mind blowing programme.

The display of Martial Arts by young and talented boys and girls kept everybody gasping as if anything could have happen anytime. The tempo and energy showed by the artists kept the whole audience tongue tied and amazed. The Manipuri dance of the girls came as a relief after the Martial Art performances and the audience started breathing normal again. Such was the rhythm and performances of these artists. Bravo and Bravo again all artists. Young students of RTSS were  relaxed and happy watching such talented artists from Manipur.

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Programme was as follows;

1. Krishna Avisar (Manipuri Dance) by Meneka

2. Maibi Dance by Rina and Neha

3. Thang Pak Ani Yannaba (Martial Art)

     by Gopen and Rahul

4. Thang Sang Ani Yannaba(Martial Art)

     by Purnimashi and Yarani

5. Thangsang Ahum Yannaba by Radhamohan and Bidiya

6. ThangPak Ahum Yannaba (Martial Art) 

     by Gobin, Gopen and Shanjit Kumar

7. Das Avatar by Neha

8. Kabui Naga Dance by the  Group

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Photos: Kenny

Heart of a tropical forest

Have you ever wondered in an Adventure Park? There are in Mauritius a few wonderful adventure attractions. Outdoor activities in the heart of a forest are good for health.

Excited to start

Last Saturday some friends made a daring adventure in the treetops. It was a beautiful park which is located in the heart of a tropical forest. They said that it was full of fun and frolic. 

Mauritius has quite a few of these beautiful parks and trails which we need to explore.

Just try it and enjoy the thrill and excitement. Walking amidst exotic wild plants among rare species of colourful birds and flowers is really exciting.

No specific previous experience is needed to cope with the obstacles on the courses, only balance, coordination and the willingness to overcome your apprehensions. If you feel interested just let us know, we will definitely enroll you on board next time.

Nepalese bridges, knotted-ropes and lifelines make this trip much more fun than a classic trip.

Botanical Walk along wall of nets.

Mountains and valleys, tracks and trails, fauna and flora, all in a wild nature of exotic trees 

 and with a prescription of fresh air is no doubt, you will agree, a good therapy.

ziplines, trapezes, swings, double Tyrolienne.

Banne Jeunesses pe reflechit

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Decision est prise. Les jeunes sont tres courageux

Le guide est vigilant-nice job

Botanical Walk along footbridges through the treetops.

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Join the group for the next adventure trail

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Tagore and Education

Rabindranath Tagore – world famous poet, philosopher and great humanist, was born in Calcutta, India on 7^th May 1861 and lived for 80 long years. He was the first Nobel Laureate in the continent of Asia. He won the Nobel Prize in literature with his book entitled “Geetanjali”. He was also a well recognized figure in the network of pioneering educators in the world. Just like Pestalozzi, Froebel, Montessori, Dewey and a host of other educationists, Rabindranath Tagore was a living icon in the field of education in his time.

Tagore was brought up in an extended family. He was the fourteenth child of his parents. He grew up in an environment that was full of excitement and culturally rich in every aspect. His father was a leader in social and religious reforms and by virtue of this position he encouraged a multi-cultural exchange in “Jorasanko” – the family mansion. Rabindranath had thirteen brothers and sisters and among them, mathematicians, journalists, novelists, musicians and artists were all included.  His cousins, who shared the family mansion, were leaders in theatre, science and the arts. All this family background had a tremendous impact on his character which later would shape his philosophy of education.

As a child he did not appreciate the type of education imparted to him and thus he was not keen to continue his education in school. However, he was well- surrounded and the family environment provided him with the opportunity to absorb and learn subconsciously at his own pace.

Tagore had always been deeply interested in problems affecting the welfare of the people and one such problem that affected him the most was the prevailing system of education. In spite of the fact that he won the Nobel Prize in literature, his contribution and experiment in the field of education were ground-breaking in many areas.

He saw that the existing system had a lot of flaws and limitations. He advocated that the child should not be forced to master the intricacies of a foreign language at such early age but should be encouraged to express himself freely and happily in his mother tongue. Tagore argues that “the child’s mind is extraordinarily aware of his environments and receptive to sense-impressions. He imbibes with his limbs and with his senses long before he learns with his brain. He must therefore be provided with an environment which will stimulate and feed his curiosity and make his introduction to the world around him easy and joyful.” He was one of the first in India to argue for a humane educational system that was in touch with the environment and he aimed at overall development of the personality.

The establishment of Visva-Bharari led to pioneering efforts in many directions, including models for distinctively Indian higher education and mass education, as well as pan-Asian and global cultural exchange.

It was not easy for Tagore to come up with such innovative methods in education. He had to face the sarcastic remarks of his detractors in his own society. Tagore came from a wealthy and educated family and he could have lived an easy life in a glamorous society of Calcutta, but he chose a mission with all the hardships. He adopted the vocation of a school master. It was his new “sadhana”, to strive, in all adversity, to do something good for the society.

The best teacher, according to Tagore, is nature. All “the classes in his school were held in the open, under the trees, and the students were encouraged to study and love nature in its changing moods and phases”

Rabindranath did not write a central educational treatise. His ideas on education are found in his various writings and educational experiments at Santiniketan. In general, he envisioned an education that was deeply rooted in one’s immediate surroundings but connected to the cultures of the wider world.

In his philosophy of education, Tagore laid much emphasis on the aesthetic development of the senses. He argued that development of the senses was as important as the intellectual. He therefore gave prominence to music, literature, art, dance, and drama in the daily life of the school. Tagore was an all rounder and his institution imparted education for the all round development of the personality.

Tagore with Gandhi and Kasturba

The devotees dance in a hypnotic trance to the rhythm of drums and carry beautifully decorated ‘Kavadis’ . They walked bare-footed along the heated coal-tar road up to the shrines of Lord Muruga to fulfill their vow.

Below are some beautiful pictures of the Kavadi procession held in Quatre Bornes, Mauritius.

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Now answer these questions for me.

1. From which village in Tamilnadu originated the Kavadi festival?

2. When was Kavadi festival first celebrated in Mauritius?

We have Shakespeare and many others.

 Like as the waves make towards the                 pebbl’d shore,

  So do our minutes hasten to their end;

               ………………………………………………                                                                 (Shakespeare)

Look at this beautiful poem I have just found.

Waves

The rolling waves against the hard rocks harshly beat

Upon the sandy shores, prostrate at my feet

The rolling times, the hard hearts harshly treat

The whole world will the gentle heart kindly greet.

Courtesy of  © Shahriar Shahriari, Vancouver, Canada, April 6, 1997

The seacoast of Mauritius has bountiful scenery that appeal to the inquisitive heart of many adventurous people.

Here are some more pictures to quench your thirst.

More Pictures…

Some more

Still some more..

It never ends… The last snap was taken on a small island around Mauritius. Can you tell me which island it is?

My thoughts if they can please you..

                      1. The sea is blue

                           but the fish are not blue.

                          My heart says…

                          something is blue

                          which the eyes do not see.

                                       2. I saw the sea

                                           disturb on the surface,

                                           groaning and growling

                                           full of power and force

                                           fuming and foaming

                                           like a pressure cooker,

                                           very calm inside

                                           without any pressure

                                  waves rush in to caress the sand

                                           only to rush out again

                                          in peace and pride. 

              3. Sun, sand and wind

                  make the day pleasant.

                 Wandering around

                with family and friends

                keeps you hearty and healthy.

The Shri Krishnadevaraya Trust in collaboration with the Telugu Speaking Union organized, as usual, this year also, the Vemana Poem recitation competition. It was meant for students learning Telugu in the primary schools of Mauritius. More than hundred students expressed their wish to participate and the competition was held at the Mauritius Andhra Maha Sabha, Grand River North West, Port Louis, on Saturday 15 July, 2011.

Quite a good number of parents and teachers were present to encourage their children. Most of the officers from the Telugu inspectorate of the Ministry of Education were also present.

Each participant came on stage in front of the audience and recited his/her poem and explained the meaning of the poem in Telugu. The participant was then assessed by a panel of three juries. It was marvelous to listen to each and every student reciting a poem of Vemana in their own style and in their own free way.

Jury members

Vemana was a Telugu poet who lived around the period 1400 – 1500 AD.  Scholars do not unanimously agree about the period in which he lived. C.P.Brown, who did extensive work on Vemana in his preface to the English translation- Verses of Vemana, states that the date of birth from his 707th verse is Vemana’s date of birth. But it is not clear. This cyclical date of Hindu calendar coincides with 1412 or 1472. Brown also wrote that the verses of Vemana were 400 years older in his preface of the book ‘Vemana padyalu’.

Vemana was a Telugu poet. He composed numerous poems in Telugu in Aata Veladhi metre which consists of four lines; the fourth line, with some exceptions, is the refrain or chorus …Viswadabhirama Vinura Vema. Vemana’s style is simple, his poems deal with social problems and sometimes propose solutions too. With the zeal of a social reformer, many of his poems criticize and strive to give fresh perspective to ardent followers of old, embedded traditions.

We do not have much information about the poet. Very less is known about him.

Vemana was from a ‘Reddy’ family and native of Kadapa district and believed to have lived in Gandikota area of the district.

The Andhra Pradesh’s government(2004-2009) under the Chief Ministry of Y S Rajasekhara Reddy established an University in Kadapa on his name… Yogi Vemana University.

The following students enthralled the audience with their performance.

1. Sooriah Kesharee    …..        First Prize         ….. E. Rochecoute G S, Q Bornes

2. Chenchoogadoo Savina…..Second Prize…..Rajiv Gandhi G S, Riche Marre

3. Yenkanah Shanina……         Third Prize  …….Rajiv Gandhi G S, Riche Marre

4. Uppiah Sheeya        ……    Consolation Prize….Bheewa Mahadoo G S, R du Rempart

5. Bangarigadoo Mrugaakshi…Consolation Prize… Ramnarain Roy G S

6. Sunassee Rebecca       ………  Consolation Prize… Charles telfair G S

7. Sooriah Nancy              ……..  Consolatio Prize … Louis Nellan G S

8. Swami Bhervin              ………Consolation Prize… Aryan Vedic H A S

9. Subbareddi Luciana    …….. Consolation Prize.,.. Pandit Sahadeo G S

10. Achadoo Alisha    …….        Consolation Prize… Willoughby G S

This poem is very famous in Mauritius. Many children are seen to recite this poem very easily.

Winner of the competition demonstrating a poem with pictures

Atmasuddhi leni acharamadi ela

Bhandasuddhi leni pakamadi ela

Chittasuddi leni sivpujalelara

Viswadhaabhiraama, Vinura Vema

English translation…

What is the purpose of custom without inner purity?

What is the purpose of cooking without cleanliness of vessels?

What is the purpose of worship of Shiva without purity of mind?

Beloved of the Bounteous, Vema, listen!

Chairperson of the Trust thanking the participants and audience