Goan Studies

Colloque international "Patrimonialiser la mémoire diasporique", dans le cadre du projet « Pensando Goa », Aix-en-Provence et Marseille 11-12 mai 2018.

Le colloque international organisé dans le cadre du projet Pensando Goa (USP), par le laboratoire I.M.A.F./CNRS, le département d'études luso-brésiliennes et par la chaire Eduardo Lourenço (Camões IP) s'inscrit dans un axe sur lequel l'Université d'Aix-Marseille a investi ces dix dernières années : l'étude de la valorisation scientifique et de la visibilité touristique des patrimoines matériels et immatériels. La mise en scène des pratiques et des savoirs suppose une association transdisciplinaire complexe que l'expérience des projets comme Pensando Goa peut aujourd'hui mobiliser au profit de la visibilité des patrimoines de Goa [et au-delà, des territoires « lusophones » de l'océan Indien] au carrefour entre Littérature, Histoire, Histoire de l'Art, archéologie, Anthropologie, Linguistique. En matière des nouveaux axes de recherche transdisciplinaire, l'exemple de Goa représente une des possibilités les plus intéressantes d'étude de cas. Ce territoire possède non seulement un des plus riches patrimoines de l'Asie mais aussi un des plus grands potentiels touristiques du monde. Il occupait, dans l'imaginaire européen des voyageurs de l'Epoque Moderne, la place qu'occupe aujourd'hui Rio de Janeiro dans le désir de découverte du touriste occidental.

Across Europe, the parish church has stood for centuries at the centre of local communities; it was the focal point of its religious life, the rituals performed there marked the stages of life from the cradle to the grave. Nonetheless the church itself artistically and architecturally stood apart from the parish community. It was often the largest and only stone-built building in a village; it was legally distinct being subject to canon law, as well as consecrated for the celebration of religious rites. The buildings associated with the ‘cure of souls’ were sacred sites or holy places, where humanity interacted with the divine.

In spite of the importance of the parish church, these buildings have generally not received the same attention from historians as non-parochial places of worship. This collection of essays redresses this balance and reflects on the parish church across a number of confessions – Catholic, Lutheran, Reformed and Anti-Trinitarian – during the early modern period. Rather than providing a series of case studies of individual buildings, each essay looks at the evolution of parish churches in response to religious reform as well as confessional change and upheaval. They examine aspects of their design and construction; furnishings and material culture; liturgy and the use of the parish church. While these essays range widely across Europe, the volume also considers how religious provision and the parish church were translated into a global context with colonial and commercial expansion in the Americas and Asia. This interdisciplinary volume seeks to identify what was distinctive about the parish church for the congregations that gathered in them for worship and for communities across the early modern world.

Contents:
The early modern parish church: an introduction
Andrew Spicer
Patrician and episcopal rivalry for the Milanese parish church: San Nazaro in Brolo during French and Spanish rule,
Philippa Woodcock
Exploring the features and challenges of the urban parish church in the southern Low Countries. The case of 16th-century Ghent
Anne-Laure Van Bruaene
The Counter Reformation and the parish church in western Brittany (France) 1500-1700
Elizabeth Tingle
The body of the faithful: Joseph Furttenbach’s 1649 Lutheran Church plans
Emily Fisher Gray
Staging the Eucharist, adiaphora, and shaping Lutheran identities in the Transylvanian parish church
Evelin Wetter
Parish temples of Geneva and the Swiss Romande
Andrew Spicer
'Which of them do belong to the parish or not’. The changing rural parish in the Dutch Republic after the Reformation
Arjan Nobel
Unitarian parish churches in early modern Transylvania
Maria Crăciun
Heaven on earth: churches in early modern Hispanic America
Andrew Redden
Franciscans and the parish in early modern Brazil
Ivan Cavalcanti Filho
Parish churches, colonisation and conversion in Portuguese Goa
Mallica Kumbera Landrus
Dutch churches in Asia
Andrew Spicer
'To build up the walls of Jerusalem’: Anglican churches in 17th-century Virginia
Carl Lounsbury
Parish churches in the early modern world - afterword
Beat Kümin

This paper seeks to explore the changing Identity of the Goan Catholic Brahmin community of Goa through the period prior to, and post liberation. As the Goan middle class began to migrate to British India in search of jobs in the early and middle decades of the 20th century, Goa’s feudal social order began to crumble with the Catholic Brahmins at the top of the pyramid falling the hardest. Prominent Goan author Maria Aurora Couto documented this downfall and the hardship faced by the community in her memoir about her mother, Filomena’s Journeys. Through the memoir, a close examination of Goa’s sociological and historical changes during this period and inputs from the author herself and eminent writer and critic Victor Rangel Ribeiro, the article expresses a vulnerable and rarely-seen side of Goa’s most iconic social class.

No que concerne propriamente à literatura, Everton V. Machado oferece uma leitura instigante da história da literatura de língua portuguesa produzida em Goa. Em seu artigo “Goa na literatura indo-portuguesa”, traça um amplo panorama dessa produção literária nos séculos XIX e XX, de Francisco Luís Gomes a Leopoldo da Rocha, passando por diversos escritores. O texto discute o grau de complexidade que esse espaço literário comporta, caracterizado, sobretudo, como cristão e indo-português. Toma a noção de “comunidade imaginada” de Benedict Anderson para refletir sobre a identidade que ali se delineia, chegando à conclusão que a lusitanidade e a indianidade goesas não teriam alcançado um equilíbrio adequado gerador de um sentimento nacional local, mantendo em aberto, portanto, ao menos no âmbito literário de língua portuguesa, as contradições do extinto espaço colonial.
[Do Editorial, por Hélder Garmes e Adma Muhana]

The unique architecture of Goa’s old Brahmanical shrines is under threat today, and one reason seems to be a perception that it is not Hindu enough. Goa’s centuries-long Islamicate and Iberian
connections have left behind a heterogeneous culture in many aspects, including architecture. The many Brahmanical temples built from the seventeenth century onwards are examples of this, their hybrid forms belonging as much to the Islamicate world and the European Renaissance as to local building traditions. But, while these temples still stand today and attract increasing numbers of worshippers, their original architecture is disappearing, to be replaced by forms and elements from outside Goa. This paper examines the attempts to erase these unique forms, and the relation of this to the social, political, and legal context.

This paper examines the representation of the Goan ayah in the recent history of Goa. Taking Damodar Mauzo's Karmelin (1981), a novel which portrays the life of a Goan woman who migrates to Kuwait for employment, as an entry point, I will attempt to discuss the various issues pertaining to the representation of the Goan ayahs found in the historical record. It is claimed that the figure of the Goan ayah was viewed with suspicion when they migrated from Goa to Bombay, to be employed as domestic helpers. I attempt to highlight how Goan men and a few upper-class Goan women, in Goa and Bombay, shared an anxiety that in the anonymity of the metropolis the Goan ayah might transgress various boundaries: sexual, religious, caste, moral, and societal. Following this logic, I argue that rather than being a complex narrative about Goan women, Karmelin is a reiteration of a form of representation that harbors suspicion and anxiety about the migrating woman. Karmelin places the figure of the Goan ayah as central in its storyline precisely because stories about the 'scandalous' behavior of the ayahs in the diaspora have been circulating in Goan society for many years.

The second article, by Everton V. Machado, focuses on Os Brahmanes (1866) by Francisco Luís Gomes (1829–1869). Here Machado considers Gomes’s novel, which takes place not in Goa but British India, to be the first modern work of fiction to denounce the systematic abuses of colonialism in South Asia, suggesting the phasing out of European domination and endorsing racial intermixture. As such, Machado’s analysis opens up new perspectives on what ought to be considered a foundational narrative in Portuguese-language post-colonial literature. There is much of interest here for Anglophone scholars, as the novel’s representation of the notorious 1857 Indian Rebellion from an unfamiliar coign of vantage exemplifies. Ultimately, Machado argues, Gomes’s novel is deeply ambiguous: if anti-colonial on many levels, in accordance with the author’s liberal values, it also operates within a certain colonial discourse, showing traces of Orientalism and even a Lusotropicalist bent avant la lettre. Indeed, in a manner that resists any anachronistic reading through twentieth-century Indian nationalism, one might say that Os Brahmanes presents the solution to the wrongs of colonialism as even more thorough colonisation. To put it another way: for the elite Catholic Gomes– of the Chardó caste to boot, with all that this identity entailed as regards the inner jockeying for power in Goa’s nineteenth century – affirming the proselytising, putatively absorbent Portuguese model of colonial rule, which technically put such individuals on an equal footing with metropolitans, the best solution to the problems of India would be the Goanisation of the subcontinent.
[Paul Melo e Castro, "Introduction"]

The architecture of Goa is a heterogeneous one, the result of its long and cosmopolitan history as an Indian Ocean port, a part of the Islamicate Deccan, and then of the Portuguese empire. And one of its most distinctive and heterogeneous developments is in the realm of temple architecture. The

This essay is taken from "Avante, Goeses, Avante! The Portuguese Poetry of Laxmanrao Sardessai" (Goa1556, 2017), where it serves as the introduction to the collected poetry of Goan writer Laxmanrao Sardessai, translated into English by D.A. Smith.

Latest information(2013) on the present status of sea turtles along India's mainland. A 2010-12 project initiative by WWF-India.Compiled and Edited by Annie Kurian.

(This survey is after a decadal gap since the last GOI-UNDP survey carried out between 2000-2002.And editors of this report-Marine Turtles of the Indian Subcontinent-were Kartik Shanker and BC Choudhury)

P.S  Included in the 2013 report is comprehensive chapter contribution by  Dr.Chandrashekar Kar, and a good review effort Dr.S.Bhupathy- predecessors and among the foremost in sea turtle research and conservation in India. It is sad that both of them passed away in April 2014, and this report probably constitutes among the last of their visible efforts!My deep gratitude and respect to both these wonderful people who enlightened other lives!

(Finalista Prémio PEN CLUBE Português 2019 na Categoria Ensaio)

Este estudo traça uma reflexão sobre o orientalismo português ilustrada pela obra Jornadas, de Tomás Ribeiro, uma narrativa de viagem de meados do século XIX, hoje praticamente caída no esquecimento. Ao longo do mesmo, invocam-se, entre outras, as «vozes» de Camões, Luís Fróis, João de Barros, Almeida Garrett, Alexandre Herculano, António Lopes Mendes, Eça de Queirós, Guilherme de Vasconcelos Abreu, Wenceslau de Moraes, David Lopes e Fernando Pessoa. Propõe ainda a noção de hiperidentidade portuguesa, de Eduardo Lourenço, para analisar o discurso dos portugueses acerca do Oriente.
[Disponíveis: Sumário, Introdução, Capítulos 3 e 4, Bibliografia]

While it is true that India did not exist as a political entity at the time, and also that independence had a very limited meaning to kings, princes and landed castes like the chuefs of Cuncolim, if one is looking for rebellions against the Portuguese in Goa, Bijapur was first, more successful, and, in terms of lives lost, produced a great many more martyrs for the cause.

The history of the early modern Catholic missions to Asia provides an excellent vantage point to asses the relation between evangelization and colonialism. If the European expansion was an essential pre-condition for the creation of substantial Catholic communities in
that continent, nonetheless the neophytes did not coincide for most of the time with colonial subjects and conversions usually did not take place in a context of coercion or moral pressure. However, native agency played a major role even in regions were Christianity was
indeed enforced by a European imperial presence. The most conspicuous case is the one of the Portuguese Estado da Índia. Contrary to common assumptions, this contribution claims
that the Portuguese established in Goa and in similar areas a “dominance without hegemony” and that Christianity endowed the Goan local elites with tools to play strategically and
cunningly with the colonial power. Furthermore, the case of the Brahman cleric Mateus de Castro Mahalo is presented here as a striking example of a native Christian able to move through transcontinental spaces and live in a polycentric world thanks to his location in a “preter-colonial” space. On the basis of similar instances, further researches on the history of Christianity in Asia, stressing the role of native agency even in the early modern age, are particularly necessary.

Indian nationalist discourses in Portuguese India have a direct relation
with the political developments in British India. I use the terms
‘British India’ instead of ‘India’ and ‘Portuguese India’ instead of
‘Goa’ (and the territories of Daman and Diu on the coast of Gujarat),
in order to critically re-think the writing of history from an Indian
nationalist and post-colonialist perspectives. The post-colonial
reality of Portuguese India under the Indian nation-state after 1961
does not readily fit into the imagination of Indian nationhood. Nor
does it fit easily into the theoretical perspective emerging out of a
reading of the British colonial archive. This is due to the fact that
modes of colonialism of the Portuguese and the British differed from
each other. Since the perspective of British India ultimately became
the norm, there have been attempts to fit the ill-fitting history of
Portuguese India into the British Indian mold. This has serious repercussions for understanding the history of Portuguese colonialism.
It also has repercussions for understanding the political representation
and identities of the various communities living in Portuguese
India under Indian nationalism and the Indian nation-state.

~~~

Os discursos nacionalistas indianos na Índia portuguesa têm relação
directa com os desenvolvimentos políticos na Índia britânica. Uso termos
como ‘Índia britânica’ em vez de ‘Índia’ ou ‘Índia portuguesa’ em
vez de ‘Goa’ (e os territórios de Damão e Diu, na costa de Gujarat),
de forma a repensar criticamente a escrita da História segundo as
perspectivas nacionalista indiana e pós colonial. A realidade pós-colonial
da Índia portuguesa sob o Estado-nação indiano depois de 1961
não se encaixa de forma imediata no imaginário da nacionalidade indiana.
Também não se encaixa facilmente na perspectiva teórica que
emerge de uma leitura do arquivo colonial britânico. Isto deve-se ao
facto de os tipos de colonialismo britânico e português diferirem um
do outro. Desde o momento em que a perspectiva da Índia britânica
se transformou em norma, houve tentativas de encaixar a história
da Índia portuguesa no molde britânico. Isto tem sérias repercussões
para a compreensão da história do colonialismo português. Também
tem repercussões para a compreensão da representação política e das
identidades das várias comunidades a viver na Índia portuguesa sob
o nacionalismo indiano e sob o Estado-nação indiano.

This article revisits the historiography around the Foral of 1526, the initial document issued by the Comptroller of the Exchequer that embedded the Portuguese Crown within the administration of the gaunkaria, a form of agrarian landholding in Goa. It suggests that the Foral was constitutively a legal document that enacted a relationship between the sovereign, local territory, and community. This tends to be overlooked, as the Foral has been primarily accorded a place in the economic history of the gaunkaria. Over the centuries, complaints about revenue arrangements concerning the gaunkaria held the state accountable to the terms of the Foral as a pact that had been violated; an indication that the significance of the document had changed over time. The essay suggests that while the gaunkars may have disingenuously over-read the terms of the Foral, their interpretations constitute a significant political dimension to the document.

In November 2020, Indian celebrity Milind Soman posted a picture of himself on social media, which showed him running naked on a beach. He was charged with obscenity. This article considers the time and place of Soman's act over the alleged impropriety. The photograph was taken on a beach in Goa, the tropical setting serving as a pleasure periphery to India which annexed the region in 1961. Accordingly, a longer history of states of undress in Indian advertising, filmmaking, and tourism are considered here to apprehend how Goa has been posited in the Indian imagination as a destination for wanton self-gratification while local realities are undermined. The article thus interrogates what it means for Goa, whose economy is overly dependent on tourism, to serve as a vacation spot during the COVID-19 pandemic, especially when, in 2020, it had among the highest number of virus-related deaths in the country (Dias, 2020, par. 4). Using the metaphor of the celebrity who has no qualms about running naked and unmasked in Goa, this article enquires into what such events leave unrevealed in the economic requirement that some locales function as holiday destinations, even in the midst of a pandemic.

Conducted between February and April, 2017, this e-conversation with writer, literary critic, and professor Peter Nazareth engages him in topics of the Goan diaspora, Goan literature, as well as his own writing and criticism. As a writer of novels, radio plays, and short stories, and as a critic of multiple literatures, Nazareth is asked to reflect upon historical, personal, and other influences on his work, as well as the reception of it. In his responses, Nazareth draws from familial and personal history as a writer whose lived connections include East Africa, South and Southeast Asia, and the West. Additionally, his perspective covers such moments of import as the end of colonialism in East Africa and the Asian expulsion from Idi Amin's Uganda. He is also asked to comment upon the trajectory of twentieth and twenty-first century Goan literature as an early anthologist of writing by those of Goan origins in various parts of the world. In so doing, Nazareth recalls how he came to the work of writers Leslie de Noronha and Violet Dias Lannoy, the latter an author whose novel was published posthumously. Further, the gamut of issues covered include inter-communal socialities and antagonisms, literature and identity diversity, and the fraught terrain of claims to authenticity.

The Portuguese Prime Minister should apologise, say the Maharashtrawadi Gomantak Party (MGP) and the Goa Suraksha Manch (GSM), 'as soon as he lands, for all the atrocities commied on the people of Goa, while the Portuguese ruled Goa.' Let us leave aside the fact that these apology-seekers have long been part of the present ruling establishment, and thus should themselves apologise first for their failure on every single front—for the freely proliferating casinos, for the mining mess, for the numerous white elephant projects destroying the environment while driving the state into massive debt, for the communities being uprooted right and left, for the lack of decent employment and wages for Goans even as the government prepares to clean out the state coffers to provide the 7 Pay Commission bonanza—to itself. But let us ignore the fact that this talk of apologies for the past is clearly an aempt to distract us from the issues of the present, and to make some nationalist mileage out of the visit of the Prime Minister of Portugal to Goa. Let us also ignore the fact that it is ridiculous to ask for apologies for past events whose participants are dead and gone. What I would like to look at instead is the history peddled by the MGP and GSM, which, as expected, is both one-sided and brahmanical to the core.

This study is the second part of investigative research into early Asian presence in the Atlantic. The first investigation focused on the islands of Macaronesia (Canary Islands, Madeira, Azores and Cape Verde Islands), and resulted in a better understanding of the motives, means and influences that defined Asian presence in some of these islands, and not in others. It identified the existence of a maritime "Lusitanian space" which provided the vehicle of culture contact, and conveyance of Luso-Asians into the Atlantic World primarily through maritime employment, the work of the Society of Jesus (commonly known as the Jesuits) and within the entourage of people in governance and social prominence. This initial multi-disciplinary investigation hinted at a connection between Portuguese Asia and Brazil, which forms the basis of this research study.

The Franciscan Paulo da Trindade was born in Macau (c. 1570) and died in Goa (1651). The aim of this entry about Friar Paulo da Trindade is to analyse aspects of his life and work, especially the "Conquista espirtitual do Oriente" (Spiritual Conquest of the Orient). The purpose of this entry is to highlight how the relations between Christians and Muslims are referred to throughout the "Conquista espirtitual do Oriente".

Le roman Les Brahmanes, publié en 1866 au Portugal par l'Indien de Goa Francisco Luís Gomes (1829-1869), pourrait être considéré comme étant non seulement le premier ouvrage de fiction « anticolonialiste » de l'histoire de la littérature moderne, mais encore celui qui a le premier attaqué frontalement le système hindou des castes. L'auteur a encore l'audace de promouvoir dans son livre un mariage interethnique, au moment même où les théories raciales faisaient irruption en Occident. La perspective chrétienne de l'auteur - un catholique libéral élu au Parlement portugais - réserve pourtant de mauvaises surprises au lecteur avisé.
[Classiques Jaunes, Collection Textes du monde]
[Disponibles: Bibliographie, Index des Noms Propres, Index des Oeuvres, Index des Noms Communs, Table des Matières]

O catálogo abre com um texto de Luís Farinha Franco, a lembrar Cunha Rivara, cujo labor, diverso, assenta no propósito de instruir e educar. Acompanhou boa parte do século e as renovadas interpretações e tendências do que era e deveria ser a noção de Património. Um segundo texto, de Everton V. Machado, é dedicado ao período, de mais de vinte anos, em que Cunha Rivara permaneceu na Índia, onde serviu de Secretário-geral do Governo e continuou os estudos históricos, importantes a vários respeitos. Segue-se, por fim, o roteiro com uma bibliografia – não exaustiva – do que publicou e outra listagem de trabalhos que o tomaram por objecto. Acrescem informações iconográficas e um índice onomástico do roteiro.
[Disponível: Sumário]

A América Latina e certos territórios coloniais europeus da África e Ásia, apesar de contextos
diversos, são terrenos de convergência de formas
poéticas que problematizam a memória e o exilio. Se
muito já se disse sobre a influência da obra de Gabriela Mistral na escrita de autores diversos, é inédita, no
entanto a aproximação de seu lirismo com as representações da Montevideo de Vitale, bem como com as
relações ao sensível explícitas nas representações de
Goa de Devi. Concentro-me, respectivamente, nas três
partes dessa análise, em uma seleção de poemas de
Procura de lo Impossible (1998) de Ida Vitale, Poema
de Chile de Gabriela Mistral (1967) e de Súria (1962)
de Vimala Devi.

«“‘Orientalism from Within’ in Goa: Local Textual Production in Light of the Legal and Administrative Framework of the Overseas Populations” by Everton V. Machado begins by establishing that much of what has been written in Portuguese about Goa — where the Portuguese remained for four and a half centuries as an imperial presence (1510–1961) — within the context of literature and the social sciences confirms the connection between knowledge and power put forward by Said’s Orientalism. It is by duly positioning the various discourses resulting from such imperial presence that one can re-evaluate what has been generally claimed concerning Portuguese Orientalism. When considering Orientalism according to the patterns indicated by Said, Machado holds the view that for many specialists, Portuguese Orientalism practically did not exist. Taking a holistic approach, Machado ventures to prove the contrary through what has been conventionally called “Orientalism from within,” supported by analyses of selected texts written in the nineteenth and twentieth centuries by Goans who received Portuguese cultural and religious education. These texts repeat the topoi of Western culture about India and the Indians, as well as of the Portuguese Empire’s action in Asia, two synergic forces that are never independent of each other. This chapter argues that one should be aware of the fact that the premodern idea of Respublica Christiana has conditioned the orientalization of Goa during the period of rationalism and scientificism.»
Katrine K. Wong, in the volume's introduction
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The high profile of individuals of the Goan communities within the nation-states of the North Atlantic (Canada, USA, UK and Portugal) is at variance with the low numbers and paucity of research on these communities. The relative invisibility of these communities in local, regional and national statistics has prompted the use of innovative research methodology utilising developing cyber technologies to understand the multiple migration and multi-generational identities to the process of neo-culturation.
This chapter also examines the adoption of developing technology in the process of transculturation and therefore the development of new “spaces” of transnational community identity among the worldwide Goan diaspora.

Nagini, Quesintuu e Umantuu: apropriações iconográficas do "barroco colonizador". Nagin é o nome dado às figuras híbridas-parte mulher, parte cobra-que, segundo as mitologias hindu e budista, habitam o mundo submarino. Quesintuu e Umantuu são sereias-com cauda pisciforme-do lago Titicaca. Apesar de geograficamente distantes, ambos os seres mitológicos têm a particularidade de terem sido apropriados pelos Jesuítas e utilizados nas suas igrejas. No caso das nagini, mais concretamente na antiga colónia portuguesa de Goa estas surgem esculpidas em madeira, nos púlpitos, adoptando por vezes uma cauda de peixe. Por sua vez, naquele que foi outrora território espanhol, as sereias andinas surgem esculpidas em pedra, nomeadamente nas fachadas das igrejas. É precisamente esta similaridade improvável, que tem lugar em geografias tão distantes-unidas pela Companhia de Jesus e pelos colonizadores ibéricos-, que a apresentação visa tratar. Introdução. A ideia de comparar dois mundos aparentemente tão distantes, como são o subcontinente indiano e a América do Sul, surgiu de uma conversa inesperada num hotel de Coimbra. Foi aí que conheci a Professora Doutora Renata Martins e descobrimos que entre as sereias andinas e as nagini indianas haveriam semelhanças acima do espectável, merecedoras de estudo. É, portanto, com este tópico improvável «Nagini, Quesintuu e Umantuu: apropriações iconográficas do "barroco colonizador"» que me apresento nesta conferência. Espero, essencialmente, contribuir para a construção de pontes de conhecimento entre os dois continentes. Este artigo visa dar um pequeno passo no ambicioso caminho das histórias conectadas. Seguindo a pisada de dois grandes investigadores que dedicaram parte dos seus trabalhos à análise das acções europeias tidas durante os períodos de ocupação, na América e na Ásia, assim como a sua relação com as comunidades locais-Gruzinski, Subramanyam 1. É proposta uma análise conjunta de geografias apartadas. Por esta razão, o artigo visa simplesmente comparar as já mencionadas figuras híbridas femininas, entre si, ao mesmo tempo que são lançados pontos de discussão, se colocam hipóteses e se abre espaço para debate de ideias. Ao mesmo tempo, a tecnologia existente, potencia este tipo de trabalhos dinâmicos, baseados nas trocas e relações, sobre os vários aspectos de um mesmo tema a nível global, que anteriormente apresentariam maior dificuldade.

The present chapter will show the so-called “sub-imperialism” through the intellectual alignment of a man of science with what will become the key piece of nation–state politics that emerges in the wake of the French Revolution. The purpose is to challenge the received wisdow that in the second modernity the Portuguese would not have tackled “properly an Oriental matter”, because they would have been more concerned with the external threats to their territories in Africa. The main example of sub‑imperialist of science that Robert A. Stafford (1989) gives us is that of Scottish geologist Roderick Murchison (1792–1871). It is not my intention to suggest that Lopes Mendes would be the Portuguese equivalent of Murchison. Far from it: Lopes Mendes never had, in his homeland, the same political, intellectual or scientific weight that Murchison had in the United Kingdom, nor did Portugal enjoy similar material conditions to effectively exercise the desired colonial policy, since it was weakened in the modern world–system, in economic terms and imperial position.  As a recent study demonstrates, names such as those of naturalists João de Andrade Corvo (1824–80) – who was Minister of Foreign Affairs between 1871 and 1878 – and José Vicente Barbosa du Bocage (1823–97) would have been much more influential in Portugal in the defence of colonial interests through science. On the other hand, it cannot be overlooked that Lopes Mendes – who started his activities in Goa as a teacher in the local agriculture and zootechnics course – also contributed directly to local territorial and economic policy, in line with the aspirations of the metropolis and while elaborating his most important ethnographic work, A India Portugueza. When using the category “sub-imperialism of scientists”, I am mainly interested in Stafford’s problematisation around science and colonialism or, to put it in other words, knowledge and power.
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Além de questões conceituais, sempre presentes nos estudos dessas literaturas, o modo como as culturas se confrontam e negociam, o olhar dirigido ao outro, muitas vezes em função de meras projeções de alteridades, é analisado por David Brookshaw e por Everton V. Machado. [...] Everton V. Machado analisa como o termo indo-português “pacló” indica um grau de ambivalência na representação do homem e da mulher portuguesas na literatura em português de Goa. A questão colonial parece suscitar matizes de identificação dentro das dinâmicas social e urdidura intercultural, representadas nas obras de vários autores, como Vimala Devi, Orlando Costa e Maria Elsa da Rocha, entre outros.
[Mônica Simas, "Apresentação"]

The book contains a translation of a fascinating article written by Everton V. Machado, entitled “The Rebellion in a 19th Century Indo-Portuguese Novel”. The article has been translated from French by Joao Pedro Vicente Faustino and Manjulata Sharma. It informs us about the first Indo-Portuguese novel, Os Brahamannes, whose story takes place in Faizabad in 1857. The novel was written by Francisco Luiz Gomes, who was a doctor, a publicist, an author of works on economic and historical subjects and an elected member of the Portuguese parliament. The novel attacks the Hindu caste system, criticises the British model of colonising India and extols the Portuguese way of doing it.
[Kuldeep Kumar, in Frontline - India's National Magazine, May. 07-20, 2011]

Everton V. Machado (“The Rebellion in a 19th-centur Indo-Portuguese Novel”) presents what the author considers possibly “the first anti-colonial novel in the history of modern literature” (p. 251): Os Brahamanes, of the Goan writer Francisco Luiz Gomes. The novel adopts a liberal-catholic approach to denounce both the racism of the caste system and that of the British colonizers, while blaming the failure of the mutiny on the fact that it was a “revolt” inspired by vengeance rather than a true revolution driven by the will of a united people, such as the French Revolution. Ultimately, Gomes, an indigenous man who was fully integrated into Portuguese-Indian society, really advocates a fraternal, Christian-oriented type of colonialism, such as the image the Portuguese wanted to project, rather than the repressive and ruthless approach adopted by the British.
[Vittorio Frigerio, in Belphégor - Littérature populaire et culture médiatique 10-3, 2011]

Machado, who is also the editor of a recently published French version of this book, argues that Gomes fictional work is the first novel of Indo-Portuguese literature and an anti-colonialist novel in the sense that he demonstrates and criticizes severely the harmful effects of colonial practices in terms of human relationships and of a peoples culture. However, as Machado also explains, it would be more accurate to say that this anti-colonialism was directed specifically at what he perceived as the British way of colonising non-religious and mercantile in opposition to the humanistic values incarnated by the Christocentric vision of Portuguese colonialism. It was this Christianism that would overcome both the inequalities of colonialism as well as those of the Hindu caste system. A doctor and a writer, Gomes was also a member of the Portuguese parliament, something possible due to the citizenship that empowered Catholic men born in the Portuguese colonies. From this privileged position he could both defend the redemptive qualities of Christianity, while also reclaiming Goa's colonial autonomy.
[Filipa Lowndes Vicente, in e-Journal of Portuguese History 10-1 (Universidade do Porto/Brown University), 2012]

This last week was an exciting and much-awaited one for me, beginning as it did with Francis de Tuem's new tiatr Question Mark and ending with Nagraj Manjule's new film Sairat. Both productions were brilliant in their own way, and both reminded me of the elections on the Goan horizon.