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Konkani writers, Fr da Costa, Felicio killed in accident

NT Staff Reporter

Panaji May 17: In a horrific tragedy, Fr Freddy J da Costa (50) and Felicio Cardozo (71), two towering pillars of the Konkani movement died on the spot when their car collided head-on with a lorry at Haveri, near Hubli, at 3 a.m, today morning. The seriously-injured car driver, Francis Pires succumbed to his injuries in Karnataka Medical College, Hubli around 11 a.m.The tragic death of Fr da Costa, founder-editor of Gulab, the Konkani magazine and Felicio Cardozo, eminent Konkani writer, journalist and freedom fighter, is a double body-blow to the Konkani movement as both were strong proponents of Roman-script Konkani. Gulab is popular not only in Goa, but among Goans living abroad particularly in the Gulf countries. Fr Freddy was longing to celebrate the silver jubilee of Gulab, which is in its 22nd year of publication.

The police officials in Haveri police station, when contacted, said the accident occurred barely 50 metres from the police station when the Tata Indica in which Fr da Costa and Cardozo were travelling, attempted to overtake another vehicle but collided head-on with an oncoming lorry.

The Haveri police sources also confirmed that the bodies of all the three deceased had been handed over to their relatives from Goa around 4 p.m today afternoon. The badly damaged car was still near the site.

According to local sources, Fr da Costa and Cardozo left Goa for Hubli at about 8.30 p.m on May 16. They were proceeding to Hubli to work on a literary project along with the driver, Francis from Siridao.

On the occasion of his 50th birthday on July 20, 2003, Fr da Costa released a book in Roman-script Konkani titled Jivitachim Pon’nas Vorsam (Fifty years of Life). In his “final words” in the book, Fr da Costa writes thus, “Fifty years in India at least, is a fairly long life for a person. Hence first of all, I thank God. Also to those who helped me get up and proceed every time I stumbled and fell, I say thank you.”

(courtesy: The Navhind Times  www.navhindtimes.com )

- Forwarded by gasper almeida, associate, www.goa-world.com

 

Cecil Pinto <cpinto@...> wrote:

From Cecil Pinto Tue May 4 08:21:36 2004
Date: Tue, 04 May 2004 20:51:36 +0530
From: Cecil Pinto
Subject: EXPRESSIONS Calender/Wallpaper May 2004 (+Mother's Day Offer)
To: cpinto@...

Sorry about the delay!

The Wallpaper/Calender for May 2004 is uploaded at
http://www.goa-world.com/expressions/calendar/

Click on the thumbnail for the bigger image.
Right-click on the big image and "Set as Wallpaper" -> Centered.

If you are unable to access the Webpage then send
an e-mail request to <cpinto@...>.
A JPG attachment (87kb) of the Wallpaper/Calender
will be e-mailed to you.

Please forward this to anyone who would be interested
in having a Goan Wallpaper/Calender on their Desktop

And please send the Mother's Day URL below to any Goan on your mailing list
http://www.goa-world.com/expressions/mothersday/index.htm

Thanks for the support!!

Cecil

=======

Greet your loved ones in Goa with flowers!



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EXPRESSIONS - The Flower Shop
World famous all over Goa!

Is your Mother in Goa?

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If your mother is in Goa then here's the perfect way of showing how much you care for her,
 and how you appreciate all that she has done for you.
 

EXPRESSIONS - The Flower Shop - a pioneer of floral greetings to Goa by e-mail,
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your mother in Goa on Mothers' Day - the 9th of May this year.

 

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- A classic "Happy Mothers' Day" greeting card.
- A beautiful arrangement of fresh carnations and greens in an elegant Cane Basket
- A one kg. cake from A Pasteleria with "World's Greatest Mother" written on it.
- A showpiece tabletop quartz clock

 

All delivered to your mother, anywhere in Goa, on May 9th 2004 for an all-inclusive price of Rs. 1,400/-


Terms:
1) Last date for confirming orders 7th May 2004
2) 'Specific time' delivery requests not entertained. 9th May is a Sunday
and we will deliver sometime during the day as per our planned delivery routes.
3) Demands for photographs will not be entertained. A camera will accompany every delivery.
If the receiver is present, and willing to pose,
at the time we deliver then we will send back digital photos.

Just send us an email with the following details:
Name of Sender:
E-mail ID of Sender:
Address of Sender:
Mother's Address (with landmarks and directions):
Mother's Phone Number:
Message to be handwritten on card:


In Kuwait contact Gaspar Almeida at:
<goaworldtoday@...>.

In Qatar contact:
<johndesa@...>

In Bahrain contact G.R. Crasto at:
<gcgc4@...>


Elsewhere contact Cecil Pinto at
<expressions@...>
or
<cpinto@...>
 

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CARNIVAL AND GOOD FRIDAY OF A BYGONE ERA

 

 

 

 

CARNIVAL

 

One of the features of Goan life is the spirit of joie-de­-vivre, which finds full expression in the Carnival season prece­ding the Lent. These are the days when the sun never sets in Gos. This homeland has a three-day riotous fiesta, which might find a parallel only in Venice or Trinidad.

Carnival was always celebrated throughout the world in some form or other. But recorded history dates it back to the famous Saturnalia festival during the hey-days of Roman Empire. The cities, which have had the most glorious carnivals, are Paris, Munich, Rome, Cologne, Buenos-Aires, Montevideo, and Rio de Janeiro etc. But the queen-cities of Carnival are Nice, known for its myriad-colored, illuminated floats and long dancing processions of masqueraders, and Venice for its colorful elongated boats, Gondolas with Technicolor lanterns, gliding in the waters against a backdrop of shades, riot of color and light. The Gondolas carry loads of merrymakers giggling, laughing, yelling, gesticulating, mimicking which would put to shame all the buffooneries of the circuses.

 

Detached observers agree that carnival in its most vulgar and brutal form was found in Portugal till the edicts of 1817 imposing some restraints on it. The mock-battles were not merely of cartridges or bombs consisting of wheat buck or sawdust but in course of time degenerated into rotten eggs and tomatoes or any other vegetable. This climaxed in throwing away of all old things, ferro-velho and beating the passers-by with brooms and big wooden spoons. It is because of this manifestation of the ebullient spirit carried to extreme that towards the end of 19^th century a funny, comic character went about in an old cart to deliver parodies of sermons asking people not to indulge in such orgies. It is because of such exaggerated forms that Portuguese authorities have often clamped down ban on celebrations of Carnival. Yet Portugal had its carnival in its entire splendor with flower-bedecked floats, masqueraders etc.

The word "carnival" derives from the Latin ‘carnem levare’ which literally means, "putting away the flesh", thus signifying restraint from all manifestations of the flesh. That is why carnival in Italian was the name originally given to Shrove Tuesday when it was customary in olden days to resort to confession. Thus shriving one from sins. In French speaking regions, on the other hand, the connotation of ‘Mardi Grass’ (Fat Tuesday) is extended to all the three days of the Carnival, Tuesday being the last day on which all the fats had to be eaten or thrown away to signify that the lean days of Lent have begun.

 

If you wish to enjoy, pack up your cares and woes, and come to Goa, though now here you may not have the some loud demonstrations of the golden yore. Yet Carnival, like Christmas, continues to be a landmark in the calendar of activities in Goa. In olden days it was held to mark the beginning of the New Year or spring. These are three glorious days of revelry and excitement, of boisterous merry - making in which the irrepressible spirit bursts forth in a frenzy of profanity. There is mirth writ-large everywhere.

The Carnival corresponds more or less to the Holi festival of the Hindus. During these festivals a spirit of unbo­unded lightheartedness pervades the entire society in Goa, by throwing colored waters and powders as if on ‘Rangapan­chami’. If for ‘Gakulashtami’, the Hindu feast, you sing ‘Govinda ala-re-ala’, you can now burst out in a song to King Momo.

 

If on Fat Saturday, King Momo is received triumphantly, the funeral of King Momo-known in some European cities as that of Bacchus-on the last day of the Carnival, is-like the cremation of Kama, God of love in the Hindu mythology, signifying the burning away of worldly passions, though Love as such, or rather the spirit of Love endures even after death; ‘L' amour dure apres la mort’.                                                                             .

With the Christian Goans, Carnival is almost a ritual. Preparations would start by December or January. Young boys and girls plan in advance their fancy-dresses for the occasion; cut papers to make ‘cocotes’ which are like cartridges stuffed with bran, husk or saw-dust with powder to be pelted on the passers-by on the occasion; purchase masks and colored streamers; store colored waters in tins and, bottles, and wait for the great day to create a rumpus. But even a week before the Carnival, a handful of boys and girls, dressed in costumes and masks or dominos, visit their friends’ places and have light fun. These are known as ‘Assaltos’ (assaults). The hosts fete them with drinks and snacks, and have a warming party, prelude to the great event. When the ­time comes, Goans are ready for the post riotous revelry and, merriment. Some Hindus also join with their Christian bre­thren in the fun.

 

During the Carnival a pageant of gaiety and color whirls through the streets. Colored waters are squirted on friends with the help of ‘chiknolli’, a bamboo syringe now substituted by plastic pistols. ‘Cocotes’ are Hung on people in a spirit of mirthful mock-battles by rival groups, which leave the roads littered with white powder. Youth is also provided with cardboard shields to defend themselves from the chaff-filed bombs. Outside, crackers explode, crackers, which appear to be the very be-all of Goans activities. Even when they pray, they must first burn crackers to wake up the­ Gods, lest they should not hear the prayers! Buntings and myriad-colored decorations are seen everywhere. Young folks on both sides of the streets hold streamers and let them go when a car passes by. Off and on a local troubadour or a group of masqueraders saunter about, singing and dancing on the streets. Some masqueraders impersonate beggars, haw­kers, and fortune-tellers. Children go about hanging on tins their improvised drums, whereas others move out, arrayed in fanciful attires. The Masks, like, Carnival itself, have a religious descent. In the pagan antiquity and in medieval ages the cult of the Dead was maintained through these masks. Those who impersonate the dead wore white masks. In Goa a few sculptors discovered their own, talent in making mud - moulds for the masks. Isn't it better to wear real masks for these three days than to use masks of hypocrisy the rest of your life?

Boys also move around with powder and scent to throw them on damsels. The young man who lacked courage to propose to the girl, after whom he had secretly yearned for long, assumes under a mask an unusual boldness. If the girls of your choice run away from you otherwise, you may put on a frock or a ‘kapodd’ -Goan equivalent of sari –and approach them with powder or scent till they giggle or scream and escape your, arms.

 

Another fascinating feature of this festival is the ‘Fell’, a walking folk-play in Konkani, like the early dramas of Britain or France. It is the ‘Regedor’, as the village authority, who censors all plays before they are exhibited in front of the ‘balcao’ or under the shade of the tree of those who can pay the piper and call the tune. The leader, ‘Mestri’ has 4, to 6 plays on his card, which, like a Menu, he shows to the landlord­-customer. The Saxtti district is well known for its Fells. It has become an institution by itself. The Fell goes from one village to another and, like the inter-village football matches and bullfights; it helps cement the inter-village bonds of amity and, understanding.

 

During these days the village is agog with excitement. There are varied sounds making for a strange cacophony of violins, cymbals, drums, whistles, catcalling and what not! In the absence of a truly Konkani lite­racy drama, the ‘Fell’ acts as a corrective to the foibles and follies of Goan society. In disguise they may even have a dig at the ‘Regedor’ under his very nose. The themes are varied ranging from local incidents to historical episodes. The ‘dolkax’ (drum) is a sort of an over-character who helps to keep up the play, whereas the whistle of the ‘Mestri’ does the function of the curtain puller. The dialogue is mostly in song, but it is interspersed with dances to provide color and variety to the show. The ‘dolkax’ and cymbals set the rhythm and the pace of the play, while the clarinet and the trumpet pro­vide the melody. The ‘fell’ is also staged at Christmas and Easter, at times.

 

Clubs and hotels like the ‘National Club’, ‘Vasco da Gama’ Club, ‘Harmony Club’, and ‘Flamingo’, decorated with balloons festoons, buntings and trimmings, hold dances for three or four days beginning with ‘Sabado Gordo’, Fat Saturday, where revelers with gaudy costumes and flashy caps to top them off, give went to their spirit in gay abandon. There is boozing and carousing, mummery and buffoonery in plenty. The matinee dances are called ‘matines japonesas’. They do not forget to elect the Carnival Queen as well. There may be other attractive sidelights, such as the impersonation and mimicking of a local character, or the carrying of tableaux or floats through the streets.

 

Carnival has also some 'enemies' hidden in the cassocks! In 1748 Pope Benedict XIV instituted during these three days "Forty Hours of Carnival" which even now survive under the garb of "Hours of Adoration" in the churches, to pray hard for the atonement of sins committed these days. The church condemns indeed only the sinful side of this festival. Whate­ver it be, Christianity had to tolerate this pagan ritual down the centuries, save a very few countries like Ireland where it is a blasphemy to speak or even think of Carnival!

 

Yet in Goa from Saturday to Tuesday, the merriment continues with growing excitement, which often oversteps the limit. And so it comes to an end all too soon. This festival repeats itself every year, save when there are signs of a dreadful epidemic; if the Carnival spirit is infectious, the disease can be contagious and so the ‘Regedor’ clamps down a ban.

As the ‘gumots’ and drums fall silent the revelers con­tinue dancing even after the midnight on Tuesday, unmindful of the fact that the Lent is begun. Only in the morning they go straight from the dancing halls to the Churches. Here amidst dozing and loud yawns, they can hardly pay heed to the message of the Christian ‘Ramzan’, beginning with Ash Wednesday: all joy is effervescent and must come to an end. "Remember, man, thou art dust, and unto dust thou shall return".

 

GOOD FRIDAY

 

The image of Goa is not complete without Good Friday. Goa is not merely the blessed land of ‘joie de vivre’, sung and depicted by bards and artistes, but also a place where once a year an ineffable gloom pervades the whole atmosphere. It is the Holy Week when the forty lean days of fasts, abstinence and penance reach a climax with the greatest tragedy of all times recreated before us: the Death of Christ. It is "good" tragedy for Life Eternal follows 'death' ephemeral. It is Redemption after Passion, Resurrection after Crucifixion. It is an eternal and mystical drama vibrant with universal message. The Passion of Christ epitomizes the basic tenet of all creeds that good is purified out of the crucible of suffering, i.e. feasts after fasts and gains after pains. ‘Ad augusta per angusta’. For instance, poetry or any work of art truly great like Dante's "Divina Commedia," can flow only out of intense suffering. That's why this Friday, in the face of all its mourn­ing and gloom, is called Good Friday.

In Goa, however, things have changed very much these ten years or so. Neither the Carnival nor the Holy Week is celebrated with that intensity of feelings, felt in earlier times. Yet the ceremonies of the Procession of Saint in Goa Velha - ­held only here and Rome - which procession in olden times come down from the Mount of Pillar, the liturgical scenes at Old Goa City, particularly the "Log Capes" procession, the singing of Veronica… continue to awe us in all its sublimity and magnificent glory. Similar catharsis revealed by Aristotle in his "Poetics" we go through at times, for example while witnessing a Sophoclean tragedy on the stage or listening to Bach's Passion music or Mozart's Requiem.

Time there was in Goa when during the Holy Week it was at once terrible and grand. Goa villages were wrapped up completely in a very melancholy atmosphere. Bells tolled mournfully breaking the sepulchral silence with notes more funebrial than those of death - announcements or of All Souls' Day. Nowadays the whole mourning is on a dimmed scale. Village folks unfold their black suits and dark veils. Rosaries and manuals in hand, they move out slowly to the Church, the old, adults, children and all. At home no one dare touch his or her belongings. As the people dressed mostly in black approach the Church, the enveloping pall gets more somber and melancholy. The Church is the spectacle of blackness. Somebody forgot to put oil in the lamps, candles burn, whiteness here and there... yet we have the dark curtain, the altar images covered with black or dark violet cloth, the barefooted "confrades" with improvised hoods, the priests with their heads all wrapped up in sorrow and penance. Not even the thought that the Resurrection is only three days ahead can relieve the tragic gloom, unlike the element of humor in great tragic plays, for instance the Grave-diggers' scene in "Hamlet." With silence all around, and gloom everywhere. The world shaking event is about to be enacted in every Church in Goa; the Crucifixion of Christ on the Calvary. As Christ was Crucified on a Mount, the enactment of the great drama is still done atop the hills inside a chapel in same places like Margao, Benaulim, Chandor, Curtorim, Baga, Salvador do Mundo, S. Jacinto whereas in olden times similar ceremonies were represented on other village hills like Pilar, Pilerne, Guirim, Velim, etc. as well.

 

Already earlier during the Lent, village folks had assembled in the Church to participate in the Stations of the Cross, and to re-live the Seven Stages of the Passion of Christ: Christ's Agony in the Gethsemane Garden, the Scourging at the Pillar, the Crowning with Thorns, ‘Ecce Homo’, Carrying the Cross, Condemnation to Death, and the last Scene of Good Friday: We commemorate this day the Tragedy of Golgota: the Crucifixion. Shadows slowly lengthen. There is all enveloping dim darkness. Tense. The village congregation slowly turns static. Shades hardly move. Outside even the coconut-trees have drooping shoulders; leaves stop moving. Heat terribly oppressive. Sweat runs the bodies in black. Bowed heads. Mortification and penance!

 

The Crucifixion. The faithful can conjure up the vision of Christ’s Passion: nails pierce the flesh; every blow of the hammer tears the heart of the congregation. The clatter rattles, then, silence and suspense. The black heavy curtain slowly moves up. Tears glisten in the eyes of the faithful for what they see cannot be human: Christ nailed to the Cross, agony writ-large, flesh pierced, thorns tearing Him, blood, and suffering, suffering all the way. The sermon in the Church brings home to them what they have missed in sight: the real truth behind the mystical tragedy of the Crucifixion. Even the stones are moved. It shakes them profoundly, this sermon on the significance of the Crucifixion. Then the body of Christ is brought down by the priest in mourning robes and hoods, and placed in the coffin, Follows the procession: hooded 'confrades' of 'opamurca' priests and people-many of them with heads covered and barefooted, trudge the way to the entrance of the Church where another sermon is delivered, but this time dedicated to Jesus' Mother's Loneliness (Sole­dade) and grief. She is a picture of sorrow and agony. If the crucifixion ceremony takes place atop a hill, then the process­ion wends its way down to the porch of the Church.

Till late in the dead of the night, people continue to file past to kiss the Dead Christ in the tomb, and many of them going on visits to the chapels and churches of neighboring villages, with hearts contrite, in prayer, penance and pain. Thus Good Friday comes to a close in Goa. But the symbolic message remains with Goans, because Jesus ‘was not’, ‘will not’ but ‘is’.

 

 Ethel Carvalho

Email :ethel_carvalho@...

 

 

Photography by Menino Menezes / Augusto Morais

Wallpaper Calendar Now Available online at

Carnival Parades in Panjim on Saturday, 21st February 2004
Photography by Menino Menezes / Augusto Morais
Compilation and Transmission by Cecil Pinto

click on thumbnail for larger images

 

VIVA CARNAVAL 2004--regales crowds at Panaji on Sabado Gordo
 

Carnaval 2004 got off to a dewy  break of dawn.  The "Alvarado' began with the 10 men Cotta brass band from Santa Cruz led by Luis Cotta they stopped at prominent spots in the city Dona Paula Miramar Campal Taleigao. This Brass band was started by late Jose Santano Cotta in 1932.  At exactly 1548 hrs (IST) the Cotta brass band provided a warm up to the miling crowds along Indias longest promenade from Patto Bridge to the Old Goa Medical College Complex to bring them in the spirits, with a happily married couple "Cocno ani  Cristao" symbolising the communal harmony. Then Hon'ble Ministers Francisco Xavier (Micky) Pacheco dressed fancifully in red and a bandana round his head, Atanasio (Babush) Monserrate and Pandurang Madkaikar and Francisco (Babush) D Souza ushered in the King Momo Bondo (brother of Timoteo Fernandes of erstwhile Tuna Sparks fame)and Queen Momo cute Ms Naina Albuquerque. 

The Government sponsored Tourism began since Mr Percival Noronha then looking after Culture & Tourism provoked the Goa Government to lend a helping hand. Today while the role of Government in such activities is being debated on this ocassion the politicians insignificant except that they are provided accomodation with thenon Goan  IAS Secretaries on a huge shamiana in front of Adil Shahs Palace the present Secretariat.

There are this year five prizes in each of the six categories and the prize amount is in lakhs.  At last coount there were 63 entries that were of some consequence.  Most of the themes were broadly based based on :
a)communal harmony viz; Visionaries of Loutolim Youth "lets all live in Communal harmony" Youth of Uzro Raia "No racism Lets all sail together"

b)Bird Flu scare  The group from Caranzalem showed a youth dead in a coffin and people mourning   there three such floats on this theme

c)Padaria from St Stevam led by neves Saldhana was an impressive float where the whole gamut of baking our very traditional Goenchem Pao was on display the poders were excellent so also those that baked the same.

d)Taste of Goa -- led by Mesais Tavares of Algrio Bai Cardoso of Dream Merchants andNostalgios Chef Fernando of Raia not only prepared the diishes on the float but also distributed the "xacuti pulav" to the bystanders Mr Rudolf barretto from Benaulim provided the music.

e) the Friends Circle of Mapusa Rajwado showed a fishermen actually casting his nest and catching fish this artistic display won public applause

f) "Mad and Tachea Upeog" was another attractive float that showed coconut trees and the manufacture of Goas Feni an excellent presentation  there was also the artistic display of manking pots and grinding resembling a traditional household.

g) liqour barons -- "Honeybee" displayed a big bumble bee then the "Derby Special" had three damsels on real horse backs which provided amusemeent to the crowd.  Directors Special was a cast mostly of foreigners females and won adventurist almost bared all her top to the amusement of the audience; sure liqour prowess. However Dr Vijay Mallya the King of Good Times only had his name on the float "Pirates " St Sebastian Boys Mapusa -- who danced to the rhythm of Viva la Carnaval

h)the junk cars yes there was an OPEL   --- Audi Gago DA 2835 a 40 year old and another Volkwagon  Flower ower GDE 3523 around 30 years old both moved mjestically andd as if to show the generation change PAULO TRAVELS displayed an antique "Careira"of yester years and the new Volvo version which has now entered his fleet.  Paulo hails for St Andre (Agacaim) and belongs to ex MLA Teotonio Pereira the veteran politician of yesteryears.

i) then there were sarcastic themes - the International Film Festival --" Goa shining "in tune with the 40 crore BJP Govt publicity India Shining" showed Goa emerging as a film city with caricaturres of Mr Bean Mr Joddy Foster Mr Arnold and some youth shooting and featuring films --- What next ?? for Goa

j) the world latest innovation the SKY BUS an invention of the Konkan Railway Corporation Ltd and accepted by the Goa Government is seen to many as a
financial resouce drain -- the commentary was of the prospects of the trial run now being assembled and replicated at the Margao Railway Station.

k) Henrys Music Cafe and Goan Live for Music and Dance for Music were beautiful dance groups vibrant with music that enthralled the crowd.
Carribean Fever   Charles Darwin Theory of Evolution wGoan Living Concepts Dsoshys Living Concepts.
Atleast two other Groups performed to Hindi music tunes bring a marked changed in the carnaval revelry of yester years.  It is time that Goans need to show our Goan art and culture and not imitate others felt Andria Kosygin a Russian who was capturing the images of Goa for posterity.

Rasta Boys Group Osborne Calangute -- mainly of foreigners demanded tat out Goan beaches be kept clean and a warning to Non Goans to avoid harrassment to foreignners apparently referring the recent spate of rapes of Swedes by non Goans.  SDPO  Vaman  Tari who was overseeing the crowd bandobast remarked jocularly that the music and float resembled the acid parties.

There were non Goan Groups like the Haldiram of Nagpur the caricatures of animals and men resemble a circus performance but the beat was more resembling the Shigmotsav and did not fit in these settings.  Clowns
were a[ plenty ghosts children fancifully dressed on bicycles tricycles.  A konkno dressed in pudvem an Arab an absentminded professor the ex mascot of Air India was majestically saluting the crowd.

One group which perhaps did not make it on the visual media of prominent TV networks like ANI Star TV DD was the group of street children performing a dance -- they are members of the El Shaddai UK based with branch in Goa.  This NGO takes care of the street children their motto is "loving caring and sharing" .  The children were applauded as they performed excellent dances -- but their outfits were of normal street children.  Yet another group was of CRY --
warning the paedophiles to stay of children -- apparently referring to the Freddy Peats case. 

Carnaval in Goa despite its ups and downs has indeed become the State festival since 1964 Late Vasco Alvares, late Roberto Alvares Timoteo Fernandes Chico Fernandes Percival Noronha Pascoal Menezes of CMM and
after 1984 it Francisco Martins and Hotel Mandovi and Hotel Samrat proprietors that Armando Gonsalves famed junk car  carnaval or peoples carnaval.

Today with the changing demographic composition of the state the incidents of throwing cocotes smearing ones faces with talcum powder or the indigo is unheard of. 
Water balons are however still prominent but the polcie scout for such mischievous games as many accidents have resulted.  Thus Sabado Gordo will come to an end with a performance by midget Amalia Dias a kunbi group from Quepem who has performed before internationally our traditional zagor.  The 49 anniversary of the Festa de Leques and Varca Traditinal dance, followed by khell tiatros in villages like Loutolim Nuvem.  At Chandor the Mussel dance and at Orlim the tradtional carnaval pageantry still attracts crowds.

So viva Carnaval and watch the nex parades at Margao VascodaGama Quepem Mapusa and for the first time at Calangute.
A large foreign crowd mainly Russians, Japanese and European tourists took pot shots at the performers. The credit for the success of the show goes to the
organisors Pnaji Caranval Committee Timoteo Fernandes Napolean D Souza,   Joaquim Teles the Deputy Director of Directorate of Inforamtion & Technology who has been associated with the caranval since yester years  from Panaji promenade. However according to some of the visitors they felt that the crowds unlike in Brazil or El Salvador or France or New Orleans merely stand behind barricades and smile as the performers pass by there should be particpation and less of uniformed policing, to add more punch and soul to the parades.

from the Pato --- Campal promenade


Godfrey J I Gonsalves
Borda Margao Goa 

HISTORY OF GOA by Ethel Carvalho

Ancient Names for ‘Goa’

 Goa earned many designations from the most ancient times. Originally Goa which enclosed a larger slice of Konkan, was known as Kalyan, meaning happy because, unlike some interior regions where droughts and food scarcity struck the land, it was blessed with boun­tiful rainfall. So happiness was where rain was. Hence, it got the name Kalyan. Her capital was Kalyanpuri, puri-signifying city, which still survives as Kalafura - Kalyanpura, named Santa­-Cruz by the Portuguese.

Mahabharata, the great Epic of epics, refers to Goa as Goparashtra, ‘a nation of cowherds or of nomadic tribes’. Par­shuram, the Hindu god, according to legend, flung his arrow on the coast aud made the waters recede, thus founding the Konkan. The Southern Konkan was called Govarashtra. In ancient Indian texts in Sanskrit she is also known as Gopakapuri or Gapakapattana. This only corroborates the idea that Goa was a very prosperous State, since cattle was the criterion of wealth. The name Gomant for Goa also occurs in the said Indian epic Mahabharata and in the sacred Hindu texts like Harivansa and Skanda as well. In the latter, Goa is even known as Gomanchala. They equally refer to her as Govapuri. Suta Sanhita, an Indian classic, for instance, has a revealing passage: “To the north of Gokarn is a 'kshetra' with seven 'yojanas' in circumference: therein is situated Govapuri, which destroys all sins. The sight of Govapuri destroys the sin committed in a previous existence, as at sunrise darkness disappears. Even by making up his mind to bathe once in Govapuri one attains a high place (in the next world). Certainly there is no 'kshetra' equal to Govapuri.”

The old Greek geographical name roughly corresponding to Goa was Ariake. In the 2^nd century A. D., Pliny and Ptolomy called her Nekanidon and Melinda respectively. In the map drawn by the self-same Ptolomy Kouba and Mur-uri are marked for Goa and Mormugaon, uri being ganv or village. The general toponymy of Goa makes indeed a fascinating study. Students interested in tracing the origin of names of various places will find that Goa had relations from the most ancient times with foreign countries, particularly with West Asia around the Arabian Sea. Those countries found that Goa was of strategic importance to establish their centers of trade and commerce. For example, the wealthy merchants from Palestine had a flourishing city in their homeland, called Beitim, which name they gave to their settlement in Goa today merely a village near Panjim. Saxtti, a name for Salcete district in Konkani, the regional language, means sixty. This conglomeration of 60 villages is apparently the direct influence of Chaldean civilization in which 60 was a standard measurement like 10 in the present decimal coinage.

As from the 7^th century and during most of the Middle Ages, Goa was known to the spirited Arabs and Persians as Kawa or Kawe corresponding to Gova or Gove. It is a phenomenon of linguistics to change g into k and vice-versa, e.g., Kafur into Gafur. In Gova too v is half-vowel, and as such it is almost lion-extant. Old Kannada inscriptions of this time called her Gove. During the earliest Kadamba rule, however, the ancient term was still popular and the appella­tion of Goa was Kalyana-gudi, 'abode of Happiness'. The name still survives with the village Kalangutt, the well-known sea- resort ­in Bardez district. Not a few Arab, Persian and other writers, like the celebrated Ibn Batuta in the 14^th century, are all praises for Sindabur, another name for Goa. An old Turkish book of navigation, Mohit, the translations of which have appeared in the Journal of Asiatic Society of Bengal, speaks of the "24^th voyage from Kovai Sindabur to Aden”.

During the first centuries of foreign domination some Portuguese historians tried to establish the meaning and etymology of the word 'Goa'. Diogo Couto traces it to the term Goe-moat that, according to him, signifies 'refreshing land'. Fr. Francisco Sousa avers that the word 'Goa' des­cended from the name of a local deity Goubat. Such expla­nations appear to have been based merely on hearsay and conjecture. They do not have the authorization to do so.

The present appellation 'GOA' was, in fact, already widely current some centuries before the arrival of the Portu­guese in India.

 Dawn

 On the western coast of India stretches the beautiful land of Goa. Springs, beaches, and waterfalls enhance the scenic beauty. Any dispassionate historian, who delves deep into the abundant material about Goa, is struck by the fact that Goa has always been a state full of potentialities. She has always been a foreigner’s cynosure of covetous eyes. Her commanding influence and strategic importance can by no means be exaggerated. In spite of being under various dynasties and kingdoms, Goa began to flourish into a united region right from the beginning of the Christian era.

Although the dawn of Goa’s history is lost in the hazy mist of antiquity, the earliest records available, the earliest record available goes back to three centuries before Christ. In the 3^rd century B.C. Goa became an important part of Ashoka’s vast empire, and even after Ashoka’s death in 232 B.C. she continued to be ruled by the Mauryas’ for a short time, till she fell subsequently under Satavahanas, Western Kshatraps and Abhiras in quick succession. This factual data is obtained from inscriptions from copper plates, stones or gold coins, etc., as well as from most ancient hand written texts in Sanskrit, Persian, Arabic, and Greek. Some inscriptions discovered in 1927 in Harvalem (Sanklle) testify to the rich civilization having flowered there in the first century A.D. and known as Sachipura. It was like Mohenjo-Daro in a miniature. Inscriptions mainly on stone are not wanting to prove beyond doubt that Buddhism was widely practiced in Goa in the first 2 centuries A.D. Buddhist inscriptions and rock-cut caves are still found in Harvalem, Darmala, Rivonna, Lotlle and around the present Mangueshi temple etc. a Catholic priest, Fr. H. Heras too discovered a statue of Buddha in Kolvale dated first century.

Dr. Pandurang Pissurkenkar, a well-known historian, deciphered in 1934 some copper plates from Shiroda in Brahmi script, bearing testimony to the grandeur of the Kadamba Kingdom of Dewraj in the 4^th century with its capital at Channdrapura, th modern Chandor in Xaxtti district. The learned historian also provided detailed history as construed from the inscriptions of ancient plaques in Sanskrit unearthed at Bandora in Ponda and at Chandranath in Kepem, which indicate the flourishing prosperity of the Bhoja dynasty in the 6^th century.

 But for this break and the rule of Shilaharas under Rastrakutas in the 8^th century, the kingdom of Kadambas from Mysore ruled Goa the longest, for over 9 centuries, from the 4^th to the 13^th century. The Kadambas found in Goa a propitious ground to boost further their prosperity. Goa was a confederacy of village republics based on the system known at this time in Konkani as ‘ganvkari’. Each village was an administrative unit by itself. The villagers lived like brothers, worshipping the same deity, and even administering their own justice and other affairs. The system of ‘ganvkari’, though considerably changed later on with the advent of the Portuguese, came to be known as ‘comunidades’ (communes). With the passage of centuries the Kadamba prince Jayakeshi I turned Goa into capital of his empire, which extended down south, including the island of Ceylon.

It is at this stage that Goa was raised on a pedestal of fame. It became an international entrepot of wealthy traders – Indians, Arabs, Persians, Greeks, and Chinese vying with one another for a place in the sun. Commerce was carried on particularly of precious stones and horses. While the ascetic sages, ‘rishis’ meditated in the interior, the pundits moved about in glittering palanquins, chiefly in the new capital ‘Govapuri’ now Goa- Velha, known down the centuries till today as ‘Vohodlem Goem’ which in konkani means Great Goa. Inscriptions dated this time compare Goa with the paradise of Indra. Jayakeshi II did not have any scruples to organize an armed revolt against his own father-in-law Emperor Vikramaditya II of the Chalukya dynasty. This ungrateful step infuriated the monarch. As a result he overran Goa, reducing her to shambles. Within a few years, however, Goa resurrected phoenix-like into her pristine greatness under the aegis of Jayakeshi II’s sons. Th Kadamba dynasty held a sway over Goa till the middle of the 13^th century when a new power dawned on the political horizon with the rise of Yadavas from Devagiri, today Daulatabad, who captured all the possessions of the Chalukyas and of their feudatories, including the Kadambas of Goa.

In 1294 Ala-ud-din Khilji, the muslim viceroy of Bengal, crossed to Decca overpowering the Yadavas and returned to Delhi where his uncle Jallaudin held the scepter. Before long he once again held another expedition to Devagiri and placed his doughty general Malik – Kafur in charge of the conquest of southern and western India. Subsequently, the Goans tried to resist by every means this Mohamedan reign, which tempered with their age-old village republics; yet soon Goa became a parcel of the domain of another Muslim ruler, Jamal-ud-din of Honore.

The Muslim Rule came to an end when Goa was taken over by General Madhav, a minister of king Harihara of Vijaynagar kingdom of Mysore. The spirit of freedom chafed under outside forces, asserted itself, however, in 1440, the people of Goa drove away the Vijayanagar satraps and, and declaring the independence of the state of Goa, safeguarded it for 25 years only. The Deccan Muslims continued to cast their covetous eyes on Goa and other parts of Konkan. In 1469 the Bahmani king, Mohammed Shah III, ordered his general Khawaja Gawan to besiege Goa. Surro­unded on land and sea, Goa could not hold out for long. She had soon to capitulate to the invading forces. This over­whelming victory was celebrated with great jubilation by the Bahmani court of Bedar, In 1472 the king of Belgaum, Vikrama, actuated by the ruler of Vijayanagar, made a desperate bid to recover the territory from the Mohammedans, but had to sue for peace. The ruler of Vijayanagar himself, but all in also made a similar attempt vain. After the passing away of Mohammed Shah IlI, the vast Bahmani Empire began to crumble. It was dismembered into five distinct principalities, the most powerful being that of Bijapur, founded by Yusuf Adil Shah who assumed the title of Khan. The latter was so charmed by not only by the ever-flowing opulen­ce of Goa, but also her scenic beauty that he eagerly changed his seat of government to Goa. The present secretariat in Panjim is known till date as the palace of Adil-Khan.

Much before the dawn of foreign dominance in India, the East had already shaken hands with the West in Goa. She now became the international center of treasures for Mecca, Aden, Orrnuz, Cambay, Malabar and hinterland kingdoms, and, in fine, from China to Genoa and Venice. It is again from Goa that Muslim pilgrims not only from India but from the East took off for the holy city of Mecca. In these palm days there were not only magnificent palaces, but also mosques and temples with glorious architectural designs. The richest mosque of the East was located in Goa. Adil Khan had an imposing palace in Old Goa, not very far from the present convents. Artistically built marble tanks for the recreation of the Bijapur princes raised the green-eyed mons­ter of many an eastern potentate. Side by side there also rose, in all their structural strength bulwarks of protection­-ramparts, towers, forts and fortresses. Goa's strategically importance imposed upon the various kingdoms the need of seeking alliance with her rulers. Whoever held Goa, held the reigns of the maritime power. Today in most places only stones dressed lichen and moss, can tell us the story of this distant past.

Golden Goa

At the turn of the 15^th century begins the story of foreign domination in India. When Vasco da Gama landed in Calicut on that historic date, 27^th May 1498, the sove­reign of this city-Samudri-Raja (King of the seas) was the ruler of a kingdom that was commercial rather than political in nature. Incidentally, as per historical evidence available from authorities, like Joao de Barros, Costa Brochado and Sardar Panikkar, Vasco da Gama was shown the way from Milindi to Calicut by a Muslim from Gujarat, Malem Khan. Besides, Greeks and Romans were already trading with India across West Asia. The Portuguese success was the result of adventure that was the spirit of the age. Vasco da Gama's was only a new route via the Cape of Good Hope. The remarkable affluence of the Samudri domain was due to the Muslims whose business acumen and trading spirit were unmatched. Vasco da Gama never dreamt of an empire in the East. All he and the other pioneers wanted was a trade monopoly primarily to enrich the coffers of the king. The Portuguese came with the sword in one hand and the merchant's scale in the other. Though the Samudri received them with great cordiality, the Muslim magnates not to allow the foreigners to open a business centre prevailed him upon. Once Vasco da Gama went back to Portugal and painted the glory of the East to the king and nobles, king D. Manuel began to dispatch fleets with soldiers and missionaries with a view to establish trade outposts and Christian nuclei in the East. To the surprise of the Portuguese missionaries, however, they found that there were already Christians in Konkan and Malabar who were converted by two of Christ's own apostles, St. Thomas and St. Bartholomew. Subsequently the Portuguese missionaries did convert many, but at the same time they reconverted the already converted, and. foisted Portuguese names on those baptized with motives, which were obviously political. The process of Goa's denationalization had started.

 Some trading outposts known as factories, and forts were soon built on the Malabar Coast, but in the process the Por­tuguese adventurers had to fight with undaunted courage against Indian native rulers, particularly king Samudri. In order to co-ordinate the Portuguese activities in the East, D. Francisco Almeida was appointed their first viceroy in India with his headquarters in Cochin. He waited to consolidate his forces to win the promised land of the East-Goa. But ere long, after a few feats of bravery on the coast right down to Ceylon, he had to cede his reigns of office to the great states­man, Afonso de Albuquerque.

With foresight and wisdom, Albuquerque conceived a grandiose plan of conquering the important ports in the East so as to maintain the supremacy over the seas and neighboring kingdoms as well. When Albuquerque gathered the forces to overcome Ormuz, Timoja, a Hindu sovereign of Honore, who explained to him how it would bem08t opportune to launch an attack on Goa in view of the prevail­ing discords between its Muslim ruler and the neighboring kingdoms, visited him. Thus the Portuguese soldiers attacked and captured Goa. Their task was made easier by the Cassandra-like pro­phecy of a yogi that Goa would fall into the hands of an invader from a distant land. Superstitious as they were, the belief in this prophecy demoralized the people of Goa when they were confronted with the enemy at the gates, and sur­rendered easily. On 17^th February 1510, Albuquerque entered Goa triumphantly amid a fanfare of drums and resound­ing trumpets. Adil Khan, the ruling prince of Goa who was away, lost no time to muster his forces. Shortly, on 23^rd May, with an army of 60,000 strong, he attacked the Portuguese forces in a most vigorous onslaught. Albuquerque and his followers were forced to flee to their fleet, which had laid anchor off Panjim owing to rainy season. Here they suffered untold misery for want of provisions, being compelled to live on rats, leather and other loathsome material. In August, how­ever, with slackening of rains they had to drag on to Ange­div Island, south of Goa, from where they sighted four and later on six other ships coming from Portugal. Meanwhile the same Timoja egged him on to prepare for another attack since the Muslim ruler was again away from Goa. At last on 25^thNovember, 1510, Albuquerque's troops scaled the ram­parts of the city of Goa, but faced a fierce opposition from the Muslims. In the bloody battle that ensued, deeds of he­roism and valor were witnessed on both sides. The Portuguese took the palm of victory. But it was stained with the unimaginable cruelty of Albuquerque and his compatriots who put to sword mercilessly six thousands of vanquished Muslim men, women and children. For three day Goa was bathed in blood. The Portuguese rule had begun.

Despite his initial and unexpected cruelty, Albuquerque excelled in the art of administration. He accepted most of the native customs, but banned the obnoxious sati. Finally he laid the firm roots of a Portuguese empire in the East. Little by little the Portuguese began to annex new enclaves on the coast. Within a few years, after acts of bravery and heroism, their factories extended all round the Arabian Sea from Mombasa and Persian Gulf to the Malabar Coast and Bengal in India, Ceylon and even to Sumatra. Later on they were to take possession by conquest of Macao and Timor in the Far East. The important strongholds of Portuguese empire were Bahrein, Chaul, Ormuz, Goa. Calicut, G)Iombo, Pacem (Su­matra) and Malara. Goa, however, was the headquarters of the Portuguese viceroy wh03e jurisdiction extended over all these territories in Asia and Africa. Goa of those days comprised Belgaum and even Sawantvadi. In order to consolidate these factories and forts, Portugal had to send large reinforcements.

The trade and commerce in the Portuguese held territo­ries at the time also registered a marked increase, which in turn brought great prosperity to those areas and enriched the Portuguese exchequer. In the face of stiff native opposition on all sides, Portugal went on expanding her empire. After a previous abortive attempt to conquer Diu, it was ceded by Bahadur Shah along with Bassein, islands of Salcette, Bom­bay, Karanja, Elephanta, Trombay around 1535, when he was persecuted by the Moghuls. The Bahadur later on still endeavored to regain Diu, but in a bitter encounter with the Por­tuguese had to pay the price of his life. But despite Portugal's superiority in arms, they were harried not only by the native population but also by the neighborly princes in almost all the areas held by them. In Goa for instance, namely in Cun­colim, Assolna, Margaon and Rachol, they were attacked by the forces of Assad Khan who was a high dignitary of the Bijapur court. Not much later they had to stave off the onslaughts of Khoja-Safar in Diu in 1538 and 1546, and of Ibraim Adil-Khan in Ponda and Cuncolim in 1547.

It was during these early years of Portuguese domination that Camoes, who later on became one of the world epic writers, was conscripted to the army and sent to Goa where he wrote his early poems; also at this time had arrived in Goa St. Francis Xavier who earned many conversions, and proceeded to the Far East where he died in Malaca in 1552. He had also in his letters expressed the desire that wherever he died his body should be taken and buried in Goa.

Portugal, in order to meet the expenses of the vast soldiery establishments, began to tax the people resulting in great discontent among them. As a protest against this impo­sition which was a crushing burden, the people spontaneously revolted by refusing to pay these enhanced taxes. This is the first recorded public reaction to the Portuguese rule.

In the year 1559 Daman became part of the Goa state. Yet the local population and the native princes around Portuguese establishments continued to resist their governance, but to no avail. In 1570 the foreigner defeated the combined, multi-pronged attack of three rulers, Ali Adil Khan of Deccan, Nizam Shah of Ahmednagar and Zamorim of

Calicut.

It is at this time that Goa was, on the pinnacle of fame. Circumstances on international plane conspired to lift her up into the highest sphere of glory. Goa was colorful motley of peoples of all nationalities and religions jostling, from Ve­netians, Germans, British, and Javanese etc. to Muslims with their mosques and Jews with their synagogues, apart from temples and cathedrals. Arabs, Chinese and Indians vied with one another to carryon international trade in muslin, brocade, gold, pearls, corals, diamonds, China porcelain and what not. Casinos and magnificent salons abounded. The latest fashions at once found their way in Goa where the nobles and princes of different countries paraded in their palanquins or rode on their horses. It was at this time that windows began to be fitted with oyster shells and fish scales, a feature that has been handed down from generation to generation so much so that even in the year of grace 1964 we find windows in Goan houses still sporting these maritime devices. It is the Goa of this era, with its dazzling affluence and expansive trade and great zest for living when Portuguese ‘fidalgos’ brushed shoul­ders with Indian nobles and wealthy Arab merchants, that came to be known as GOLDEN GOA.

 Decadence

Christianity was on its onward march, especially in Saxtti district until 1583 when the people of Cuncolim, Assolna, Velim and Ambelim offered bitter resistance in the defense of their idols and temples. A few months later on 15^th July of the same year Fr. Rodolfo Aquaviva, just returned from Akbar’s court, and other missionaries, made another attempt at conversion. But the inhabitants of the same villages fiercely set on these 50 priests and soldiers, most of who were done to death. Some of these missionaries were later in 1893 beatified by the Catholic Church as Martyrs of Cuncolim.

This Cuncolim Revolt was the forerunner of a series, of other uprisings numbering over 40, which punctuated the long foreign domination in Goa. Although Goa remained like Prometheus Unbound, her people's deep-rooted spirit of patriotism was undimmed. Off and on the spirit manifested but owing to heavy odds, could not find fulfillment.

 In the last quarter of the 16^th century all round Deca­dence set in. Various factors account for this general decline. By and by luxury and ostentation brought about profligacy and depravity of morals. Corruption and venality were the order of the day. Portugal herself was groaning under the Spanish domination since 1580. All this gave rise to lassitude and a spirit of decay, which was responsible for the loss of Portuguese monopoly in trade and commerce. Many Portuguese fortresses and factories around the Arabian Sea, such as Molucas, Ormuz, Pegu (Indo-China), Malaca and few others slipped from their hands in the first half of the 17^th century.

The British and the Dutch too began to vie with the Portuguese for the supremacy in the Indian seas. The British fleet attacked the Portuguese off Surat, but without any gains. The Dutch fleets blockaded and assailed Goa twice in 1603 and 1640, but had to recede before a fierce resistance. It is at this time that the Inquisition caused holy terror in Goa and about which Delon, the French missionary who was in Goa at the time, wrote vividly his Memoirs. Even in Ceylon the Portuguese had to battle with the Dutch to defend their possession. The conquest and rule of Portugal herself by Spain for 60 years ending in 1640 was another factor to cause indiscipline in the military ranks. Some minor mutinies gave rise to unrest in Goa. As more and more Portuguese possessi­ons fell to the Dutch, the empire of the latter began to expand: Ceylon in 1656 followed by Quilon, Cranganore, Cochin, Cananore and other important centers of trade, like Barcelor, Mangalore, Honore, Negapatnam and Meliapur, were occupied by the Dutch. In Africa Mombasa was recovered by the Arabs in 1699. The Portuguese empire further denuded itself of Tangiers and Bombay in 1665, by ceding them as dowries to their Princess Catherine who was given in marriage to King Charles II of England.

In 1668 the indomitable Shivaji also tried to invest Goa with a view to expanding his empire, but returned without success. In 1683, however, his son Sambhaji launched an onslaught with renewed vigor, by surrounding Chapora, Tivim and Rachol, and by attacking the island of St. Estevam and Margaon. The decadent Portuguese power could only rely on Providence. In front of the gigantic forces of the Marathas, the Portuguese viceroy, by kneeling down before the tomb of St. Francis Xavier, fervently prayed for his inter­cession. Providentially the Moghul army of a sudden advanced on the Marathas, and Sambhaji, who had almost a victory over the Portuguese, had to withdraw from Goa to meet the advancing Moghuls. It was like Attila stopping at the gates of Rome. The local people to the powers of St. Francis ascribed this miraculous event. Subsequently in order to ward off future attacks of the Marathas, the Portuguese erected, more forts at Angediv, Rachol, Colvale, and Tivim, and decided to transfer their capital to Marmagoa for safety, which transfer could not be effected due to some reason or other.

In the first quarter of the 18^th century the masters of Goa had to reckon with a new force on the chess-board of politics-Savant Bhonsle, a small ruler of Sawantvadi to the north of Goa. He started off sporadic incursions into Goa, first independently, then banking on the rising power of the Marathas with whom he had struck protective alliance in 1658. On the other side, the Portuguese had at the same time to stave off the attack of other chieftains like the erratic Kanoji Angria who had already under his sway some parts of Konkan.

This was the stage of the history of India, when the Maratha empire had already expanded under the wisdom of the Peshawas, the uncrowned kings of Mabarashtra, coupled with the martial valor of their people. As in the past, Goa continued to excite the cupidity of the neighbors. When in 1739 the brave Marathas conquered Bassein and other northern Portuguese enclave, except Daman and Diu, emboldened by this success, a skilled Maratha general Venkat Rau invaded some parts of Salcete, namely Margaon, Cuncolim and Rachol, but without any durable success. At this time the Portuguese government had to face a stiff challenge from the Bhonsles as well. When Goa was thus being subjected to constant attacks on all sides, the new Portuguese viceroy arrived with more reinforcements. The following years were marked by occasional incursions on Goa by the Marathas, till 1759 when a peace treaty was signed between them and the Portuguese. In the province of religion the situation had reversed. Unlike the olden days, the Sword began to persecute the Cross. The new Portuguese Prime Minister, Pombal banned the Christian religious orders in 1758.

In its downward trend Goa skidded off. Celebrated writers and travelers like Hamilton, Dellon, Careri... and Portuguese writers themselves testify to Goa's ruinous state. A Portuguese poet, Bocage who came to Goa, could not help, writing the poem “Por terra jaz o emporio do Oriente” (On the ground lies the emporium of the East). Major Drury bemoaned it later on in a poem:

                            All, all that once was glad and bright,

                           Reposing there in ceaseless night.

Within a few decades the once glorious City of Goa, at one time the international trading center, wail now humbled to dust.

Resurgence

 As the Portuguese were still engaged in hostilities with the king of Sonda and the Desais of Satari with a view to annexing more districts in the interior, they had to face va­rious concerted acts to dislodge the foreign rule in the alrea­dy consolidated districts known as Old Conquests.

In 1787, two years before the glorious French Revolution, some 17 priests and 20 others plotted a revolution against the Portuguese. This is known as Pinto's Revolt, because the Pinto family of Candolim largely financed it. Led by Fr. C. F. Couto and

 Fr. J. A. Gonsalves, they eagerly wanted to found a republic of Goa to be governed by a House of the People. As this plot was discovered as it was about to materialize, the Portuguese satraps tortured these native priests, by dragging their maimed bodies by the horses' tails; they decapitated some of them, and by sticking their heads on the spikes, they exhibited them to the public. This filled the population with terror. The rebel leader had links even in Portugal, particularly with the celebrated Goan Abbe Faria who then escaped to France, and also with Tippu Sultan of Myso­re. The tribunal of Portuguese justice condemned them. But the Recorder of bravery projected them on pages of history.

The Portuguese enforced in Goa their right with might. Yet the patriotic ferment in Goans never remained dormant. It either erupted in rebellions, which were smothered by the oppressive Portuguese measures, or manifested it in press­ing for claims within the constitution. The first half of the 19^th century was punctuated with revolts. The British too, under some pretext or other, began to defy the Portuguese authorities with a view to annex Goa, but to no avail. Inside Goa the rulers themselves met with checkered resistance from the Desais and Ranes, mainly of Satari district. The first re­volt was provoked by Hari Apa Ganvso from Uspa in 1811, followed immediately by the Ranes who attacked the villages of Nadora, Revora, and Pima, all in Bardez district.

In view of the wind blowing from America, France and other liberal states, Portuguese rigidity of supreme control of the colonies, was undergoing certain changes. These changes had created a healthier climate for the peoples of the colony to demand a fuller measure of autonomy. In September 1821 some of the officials and distinguished Goans conspired and deposed the Portuguese viceroy in order to install a provisio­nal board to rule Goa. The Goan acknowledged leader, Ber­nardo Peres da Silva took active part in this move. Soon after the new "Carta Orgânica" granting more constitutional powers to colonies was promulgated in Portugal. In 1822 the first three deputies, including Bernardo Peres da Silva, were elected to the Portuguese parliament. In the same year a band of insurrectionists captained by Fr. Pedro Ribeiro marched on the fort of Colvale. In 1835 the same Bernardo Peres da Silva was appointed Governor-General of Goa, taking as his Chief Secretary another eminent Goan Constancio Roque da Costa. On his arrival from Portugal he took charge but his rule was short-lived. Afterwards, the sweeping reform he had begun excited the jealousy and ire of the Portuguese offi­cials, which led them to rise against him and depose him. He had to make good his escape to Bombay. In spite of his absence, his followers demanded his reinstatement. A bloody _ncounter ensued at Gaspar Dias between the two factions, most of his followers having been massacred. The state troops went a step further. They marched to Terekhol and Gululem (Satari) and committed the worst atrocities on the popular forces. Not disposed to return to Goa, Bernardo Peres da Silva and Constancio Roque da Costa proceeded to Bombay, and Goans acclaimed them as the undisputed rulers of Da­man and Diu. There functioned for a few months’ parallel governments, one Portuguese inside Goa, and one Goan Go­vernment at the helm of Daman and Diu.

These dramatic incidents were followed by other momentous events. On the Goan front, the government had to put down some military rebellions, although of little political consequence. The British too redoubled their pressure around Goa, as they felt the entire west coast in their possession would provide them with better advantages.

By this time the Portuguese were truly being harassed internally and externally. The martial people of Satari, Ranes began harrying the Portuguese with redoubled vigor with no less then 21 risings in a short span of 50 years or so. They adopted the means of guerilla warfare, such as attacking and kidnapping officials and their children. If in the district of Bardez, Saxtti etc. the rulers comparatively overpowered the local people these last two centuries; it was the Ranes who offered them continual resistance in the New Conquests, which were annexed by the Portuguese only in these three centuries. In all these insurrections the Ranes brought to bear upon their martial prowess. The Portuguese tried to humor them with tempting promises, but all in vein. On 26^th January 1852 Dipaji Rano captained the uprising against them by directing his operations from the fort of Nanuz in Satari.

Later when the Portuguese wished to gerrymander and wriggle the elections in Divar village in 1854, by sending there captain Garcez, he was done to death by popular forces. This incident is vividly recounted in a popular mando “Luizinha”. The military detachments in Mapusa and Ponda without orders surrounded the island of Divar where they took revenge by slaying some of the popular leaders. Such was the indiscipline and chaos that four military contingent from Margaon, Ponda, Bicholim and Mapusa joined hands to stage an insurrection known as Volvoi Revolt. This was in 1870. Another mutiny took place the next year at Marcela in Ponda district. The spirit of revolt was kept simmering. Discontent deepened. In 1895 when the metropolitan govern­ment ordered the transfer of Goans in the army from Goa to Mozambique, these troops refused to be transferred from their homeland. All of them marched off up to the fort of Nanuz. There their ranks were swelled with Ranes and villagers. This is what is known as the Sepoy Mutiny. A priest Fr. F. X. Alvares, editor of Brado Indiano (Indian Call) took up their cause, but had to suffer imprisonment. The Portuguese autho­rities quickly withdrew whatever civil rights and guarantees enjoyed under the new Portuguese constitution. In October-November the same year these forces led by Dada Rano launched a vigorous attack on Bardez and other places, but the Portuguese with their armed might succeeded once again to quell the revolt. When the following year Ravji Rano, a close relative of Dada was killed by the Portuguese police, the Ranes, like wounded tigers, set furiously upon them. Around these years another powerful local leader organized constant skirmishes against the rulers-Kustoba Rano, whose romantic deeds are sung in Konkani operettas and mandos. He was treacherously slain in 1871, betrayed by his followers. In the chain of Ranes risings, after the turn of the century, a valiant Portuguese commander met with the same gruesome fate at the, hands of Ranes. Thereupon Dada Rano and few of his colleagues were deported to Timor. This was in 1901. Later on in 1912 the Ranes organized the last rising against the foreign ruler. As most of the Portuguese did not trust Goans in the army, they had to summon African troops to suppress their movement.

If the people of Goa, by and large, did not participate in these armed revolts of Ranes, their leaders in Goa and Portugal were insistent on the demands for their rights within the constitution. After Portugal was compelled to grant inde­pendence to Brazil,

Fr. Jeremias Mascarenhas made a stirring call in 1852 in the Portuguese parliament to grant similar honor to Goa. But more thundering demand for "Liberty and Light” erupted in 1862 in Francisco Luis Gomes, a statesman, economist, scientist, litterateur who believed that Goa was, part and parcel of the great subcontinent of India, and Goan people, flesh of the same flesh, and blood of the same blood as that of the, Indian people.

The Portuguese constitutional charter, though very late, had set in a fresh wind of liberalism in Goa. By 1890 the first Goan Political parties had come into their own: the ‘Partido lndiano’ representing the popular forces and the pro-governmental ‘Partido Ultramarino’. On the crest of excitement and fervor of elections for Goan Municipalities, the official hounds wanted to seal the ballot boxes and declare elected the governmental candidates. The great stalwarts Jose Inacio de Loyola and Roque Correia Afonso created-an upsurge of a movement. On the grounds of Margaon church they led a mass of Goans to launch a protest denouncing such an outrage. Portuguese troops arrived and shot down 23 prominent Goans. It was a baptism of fire in the exercise of Goans' civic rights and liberties. This is the Goan Jalian­walla Bagh. In commemoration of this historic date the event came to be fixed as 21^st September Movement.

In 1910 Portugal became a Republic. Goans were affor­ded some measure of autonomy till 1917 when a Dictatorship was clamped down on Portugal for a very short time. The new ‘Carta Orgânica’ curtailed all civic rights. . In 1918 an all-Goa mass rally was held in Margaon where Menezes Braganza boldly denounced Portugal's new abhorrent legislation. Again Goans were allowed to breathe a republican spirit only to be smothered once again by Salazar's Dictatorship in 1926. The Colonial Act of 1930 completely reduced the people of the colonies to a state of subservience. Meanwhile Goans established an Indian Institute in 1926 at Coimbra (Portugal) to propagate Indian culture. The following year Tristao Braganza Cunha, the father of Goan nationalism, affiliate the Goan Congress party which worked underground espous­ing the cause of freedom, to the All India Congress Committee.

The Goans were much influenced by Gandhiji's liberation movement in India. After a few years of consistent efforts, on 18^th June, 1946 Dr. R. M. Lohia, an Indian leader, appeared on the scene, and wrote the first lines of the last chapter of Goa's struggle. The movement for civil liberties was propelled. The Portuguese police unleashed a reign of terror. The Goan leaders Braganza Cunha, Kakodkar, Hegde, Bhembre, and Loyola were deported to far-off Portuguese prisons.

After India attained her independence in 1947, the Nehru government tried by all possible means to convince Portugal to withdraw peacefully. But the Portuguese government did not agree to such a proposal. Instead they went on tightening their grip. Yet the flame could not be put off. The movement decided on action. So in 1954 batches of peaceful volunteers, Satyagrahis were sent to Goa to defy the Portuguese authorities. They were arrested. In the following year many young people from different parts of India offered themselves as Satyagrahis to enter Goa. The government of India, however, did not countenance such a move, and in fact tried to obstruct them from    leaving the Indian Union territories. But the Satyagrahis who were made of sterner stuff defied the

 Indian Government ban and entered Goa on 15^th August in five batches through different points. But the Portuguese army opened fire and killed some of them. The rest were arrested and flung into the Portuguese jails. This massacre caused a chain-reaction inside Goa and a number of young men courted imprisonment. The whole world was shocked at the news of this slaughter, especially Portugal's allies, America and England who were all this time trying to mediate between India and Portugal. At this outrage the ire of the people of India reached its apex. They demanded of the Government of India retaliatory action. But the Nehru Government tried to pacify the people and resort to diplomatic overtures to persuade Portugal to withdraw peacefully. But Government of India's pacifism was misunderstood by Portugal as weakness. The U. S. A., England and other countries also endeavored to bear upon Portugal the futility of her attitude. But this had little effect on Salazar's government. The Government of India decided to send their army to liberate Goa. The historic event, which also marked the end of Portugal's rule of 450 years, took place on 19^th December 1961. Goa became one with India. The first six months she was under the military rule headed by General K. P. Candeth and

 G. K. Hundoo. Soon it was replaced by civil administration with T. Siva­sankar as

Lt. Governor. Democratic way of life followed. In October 1962 village ‘panchayat’ elections were held, and a year after during the tenure of office by the present Lt. Governor M. R. Sachdev, elections to Goa's Legislative Assembly took place giving Goa a Council of Ministers.

 Ethel Carvalho

REMO Enthralls 1K Plus Crowd in Kuwait
By Wellington Dias.

 

Remo Fernandes hailing from Goa, India (needs no introduction in music circles), after a long hiatus finally got to perform in Kuwait at the Indian Arts Circle auditorium at Funaitees to an audience of around 1K plus on 6th February, 2004 evening.

The evening commenced with some Indian dances, brief introductions, thanks, speeches, et all. Perhaps an opening act with a live band would have been better as is the trend for music concerts of this stature, as after a while the restive audience began chanting for the Man himself.

Remo got rolling with his first number “Keeps Me Moving” (which he dedicated to the people of Kuwait) followed by “Indian Lady” and thereafter, was in full flow with the “Flute Song”, “Maria Pita Che”, “Humma”, “Huyya Ho”, “Pyar To Hona Hi Tha”, “O, Meri Munni”, “Bombay City” and other numbers interspersed with scats, guitar solos with his guitar sounding like a sitar or strumming the guitar on his shoulders. One can see why Remo (a showman par excellence) has endeared himself to his fans and excelled in the music industry with his hard work & talents and not forgetting Remo’s flute playing, which was superb.

When the first notes of the ever popular Goan folk song “MAYA YA” (from “O, Meri Munni” album) were sounded by Remo and the Microwave Papadums, the audience freaked out and started grooving to the beat, this brought up the finale of REMO LIVE IN CONCERT 2004 and at its end the auditorium reverberated with applause, with the crowd demanding for more, Remo obliged with the “Jalwa” song and brought the curtains down on the wonderful presentation.

Not forgetting Remo’s back-up band, the “MICROWAVE PAPADAMS” consisting of Rocky Lazarus (on bass guitar), Mukesh Ghatwal (on Keyboards), Munna Chari (on the Dholak & bongos) and Santana Carvalho (on the drums, the lone surviving member of the tragedy which struck the band sometime back), the boys did a commendable job by providing Remo excellent back-up.

Remo thanked the organizers, the Ambassador of India to Kuwait, the sponsors, the audience and everyone else including his Band.

Kudos should go to IN-SAS (Indian Society of Aviation Staff, consisting mainly of South Indian office bearers) and also their sponsors who made it possible for Remo and the Microwave Papadams to perform in Kuwait.

It was a pleasure meeting Remo as well as watching him perform live after many years. All the best to him in years to come, hope he ascends the pinnacle in the field of music.

Given Remo’s contribution to Goa, it would have been nice if he was felicitated by the Goans in Kuwait during his brief sojourn here. Probably due to paucity of time same was not possible ??

---------------
Welly@2004 C
dwelly@...

Hi Jude,

 

This is Marina D'Souza here.

You could contact  this person for your P.N. and tell him that a friend of yours from Kuwait has recommended you to him okay

Here is his id.

:	"Jesito Gomindes" portuguesenationality@...

jude_ferrao <jude_ferrao@...> wrote:

Image by FlamingText.com

 

 

 

 

supergoa <supergoa@...> wrote:

To: supergoa@...
From: "supergoa"
Date: Mon, 05 Jan 2004 17:30:31 -0000
Subject: [supergoa] Novidades de Goa



http://www.supergoa.com/

Para anular inscrição escreva mensagem em branco para:
supergoa-unsubscribe@...

Boa Tarde,

seguem em anexo mais algumas notícias de Goa, bem como últimas
novidades do Supergoa.com.

Em nome da equipa de colaboradores do Supergoa.com, exprimo os meus
desejos de um excelente ano 2004, cheio de sucesso e saúde.

Que, por mais um ano, possamos divulgar Goa pelo mundo fora,
virtualmente e realmente.

O convite para o envio de contribuições, eventos e notícias
relativas a Goa continua aberto, para que o Supergoa.com possa
crescer ainda mais - com a ajuda de todos.

Cumprimentos,
Constantino



EM DESTAQUE

RECORTES DE IMPRENSA:

>> Coisas da Índia (Rachol)
Um artigo publicado no Expresso, da autoria de José Blanco, que faz
um balanço sobre o núcleo museológico instalado pela Fundação
Gulbenkian no belo Seminário de Rachol.
http://www.supergoa.com/pt/read/news_noticia.asp?c_news=423

>> Dias de Goa
Na sua crónica publicada no jornal Público, o constitucionalista
Vital Moreira relata como viveu a festa de S. Francisco Xavier, em
Goa.
http://www.supergoa.com/pt/read/news_noticia.asp?c_news=421


CRÓNICA DAS FONTAINHAS:
>> Nessa manhã, a liberdade
Nesta sua crónica mensal, Fernando do Rego explica-nos a sua
ideologia pró-libertação como jovem estudante em Lisboa, os
antecedentes da resistência anti-colonial goesa e descreve as
relações indo-portugueses até hoje.
http://supergoa.brinkster.net/pt/read/news_cronica.asp?c_news=415



AGENDA

(nenhum evento programado)

http://supergoa.brinkster.net/pt/agenda/




Últimas NOTÍCIAS


30/12, 13:06
>> Saudades do bacalhau: produtos portugueses regressam a Goa

Se em Portugal a gastronomia goesa continua a fazer as delícias dos
portugueses, em Goa, 42 anos depois da partida dos portugueses, o
azeite de oliveira, o vinho e o bacalhau voltam às mesas. Várias
empresas têm apostado na importação de produtos tradicionais
portugueses, embora o volume total de transacções realizadas entre
Lisboa e Goa seja ainda diminuto.
http://www.supergoa.com/pt/read/news_noticia.asp?c_news=420


23/12, 08:06
>> ARCIP festejou Natal e entregou troféus desportivos

Também a ARCIP realizou a sua festa tradicional de Natal, no passado
dia 7 de Dezembro, junto com as comemorações do dia de Nossa Senhora
da Imaculada Conceição. Não faltou boa comida goesa e muita animação
com dança. Até o Pai Natal decidiu vir e distribuir presentes pelos
mais novos.
http://www.supergoa.com/pt/read/news_noticia.asp?c_news=419


22/12, 10:27
>> Índia extende dupla cidadania a Portugal

O Governo indiano anunciou recentemente que irá em breve incluir
mais oito países à lista dos países cujos nacionais poderão requerer
dupla nacionalidade. Portugal passará a ser abrangido por esta nova
legislação indiana que concede vantagens económicas e cívicas aos
indivíduos de origem indiana.
http://www.supergoa.com/pt/read/news_noticia.asp?c_news=418


20/12, 12:48
>> Festa de Natal animada na Casa de Goa

No dia 13 de Dezembro a Casa de Goa, em Lisboa, organizou um
encontro especialmente dedicado para as crianças. Leão Fernandes
relata-nos como viveu essa tarde com espírito natalício, com muita
animação e que juntou muitos "pequenitos goeses". O Pai Natal não
faltou à festa, bem como as coloridas pinturas da goesa Harshada
Kerkar.
http://www.supergoa.com/pt/read/news_noticia.asp?c_news=414




Última CRÓNICA

2/1, 13:02 - Galeria de Goeses Ilustres
>> Propércia Correia Afonso (1882-1944)

Nesta época festiva de Dezembro nada melhor do que olhar para alguém
que sempre se dedicou com alegria aos mais novos e à afirmação da
mulher na sociedade goesa. Propércia Correia Afonso de Figueiredo,
nasceu a 22 de Maio de 1882 em Benaulim, e assumiu-se com
brilhantismo nos campos da educação e da literatura. Escreveu "A
Mulher na Índia Portuguesa" e publicou ensaios e artigos como "O
Jogo, Escola da Vida", "A Menina nas Escolas e na Sociedade - Normas
Práticas" e "A Magia do Folcore na Vida da Criança Indo-Portuguesa".
É a Goesa Ilustre que Francisco Monteiro nos apresenta neste mês.
http://www.supergoa.com/pt/read/news_cronica.asp?c_news=422




SONDAGEM

A língua Concani é o elemento basilar da identidade goesa?

http://supergoa.brinkster.net/pt/son/




FÓRUM

Últimas 3 Mensagens:
• Procuro Jaime Marcel..
• Contacto de Sacerdot..
• Bem vivo!

http://supergoa.brinkster.net/pt/forum/




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Goa World's 2003 Review Goenchem Prize Dec 2003

Bringing joy and cheer....... Santa Claus at GWS' Christmas Tree Programme in Kuwait

KONKANI KANTARAM (Konkani Songs)

Club 9 - Kuwait Goan Heritage

Goa Heritage Festival 29th Nov 2003

Plant Festival  29th Nov 2003

Pilar Feast Nov 2003

Icy Spicy Leoncie From Goa in Iceland

Alfred Rose Passes Away Born :August 5, 1932 Died: 21st Oct 2003

Goa Day 2003 - Oct 10th Kuwait

"Tiatr Somplo Cholat Ghara"  - Dubai -Oct 2003

"Lokachim Tondam Bondh!...." by Laurente Pereira Friday Sept 12th, 2003

Malar Bonderam 2003

Percy Anastasio Ferrao FotoSite

Grand Konkani Plays & Singing Competition in Kuwait - 8-8-2003

The Beginnings Of The Salesian Presence

Cashew Juice Exraction

Savio Medeira - "The eMail Interview"

Sangodd photos taken today evening at Sinquerim

Photo of the "Goods" Staff Traffic Audit (U.Rly.- ) Ugandan Railways taken on the occassion of the departure of Mr. H.F.Seelig. Nairobi    B.E.A. (British East Africa) Dated: 8-4-1922.

Fr. Ambrose and Mr. John Carvalho sitting with a class of his students Classic Photos

St. Anothony's High School - Monte Guirim - Staff 1955 to 1956   Classic Photo

Expatriates Indians Football in Kuwait: KIFF League Final

Goa's 3rd Annual May Queen Ball 2003 With Remo [QATAR]

Portuguese Passports Aldona Church Reconstruction Net Paradise   Shigmo - 22nd March 2003 An Autobiography Of Prince Jacob   Jesus portrait weeping tears of blood (Feb 27th 2003) Rally For Konkani (27th Feb 03) Miraculous Cross (Feb 23rd 03) United Club of Utorda (Kuwait) Konkani One Act Play Konkani Singing Competition by Kala Mogui Kuwait Crystal Focus Club (Kuwait) SONGIT SANZ ­ A Konkani Musical Evening  "TUJEA KALLZAK VINCHAR", written & directed by Simon Gonsalves

Note: forwarded message attached.