Wednesday, 18 January 2017

(RE)WRITING GOAN HISTORY



A strain of history-writing that has recently gained some attention is that of “global history”. The writing of global history, especially of the 16th to the 18th centuries, is a simultaneously challenging and exciting task for professional historians and students. Exciting because at a time when it took months or even years to sail from one continent to the other, people, goods, ideas, and cultural practices traveled from one place to another. But these influences did not just travel; they had a deep and transformational impact on the history and culture of the recipient peoples and societies.

All too often the writing of global history that stresses global connections is met with outrage. Were there no historical developments of our own, locals often ask. These questions become crucial and fraught with dangers as global histories appear to be another way of saying that Europe was supreme, and influenced the rest of the world. This is to miss the point of global historiography because when global histories are written outside of Europe one can observe how these global connections had a profound impact on Europe itself. Further, global history need not be written only with reference to Europe. One can be creative and even try to understand the history of Goa, say, from the perspective of Mozambique.

For some time now I have been toying with the idea that Goan history should be, or is essentially, a global one. That is, the international connections through which Goan history emerges are not only crucial but are the chief creators of Goan history. If ‘global’ is too ambitious or too ideologically fraught a term one could label such connections as ‘trans-oceanic’ or ‘trans-continental’ or simply ‘connections’. However, the importance of connections, regardless of their dimensions, remains true. Thus, while writing the history of Goa one seeks connections not only with Portugal but also with the neighboring Deccan regions and its polities, as well as the polities on the western coast of the Arabian Sea and the Indian Ocean.

Ernestine Carreira’s Globalising Goa (1660-1820): Change and Exchange in a Former Capital of Empire (2014) is concerned precisely with discussing the connections that the Estado da Índia had with Portugal, Brazil, the Marathas, and other European powers in the Indian Ocean. Carreira, who teaches Portuguese history at the University of Aix-Marseille in France, gives equal importance to the political developments wrought by European and local powers. Further, her book also hints at the simultaneous development of the Goan identity.

For instance, take Carreira’s discussion of how the territories of the Novas Conquistas were conquered and/or integrated into the Goan segment of the Estado, which until then comprised only of what subsequently came to be called the Velhas Conquistas. What we today identify as the territory of Goa was linked to certain definite developments in Brazil. During the reign of Dom João V (1689-1750) new gold mines were discovered in Brazil which provided Portugal with much needed bullion. These resources were used to finance the army which won against local feudatories. With military victories and diplomatic negotiations, new territories and people came under the rule of the Estado. In a similar way, Carreira writes about other events and developments in the India Ocean or in the Deccan region that had a deep impact on Goa.

There is something else that can be said about the Goan identity from the abovementioned anecdote. There is a tendency in Goa to link Goan history to the Indian nation as a default reflex. Many times this proves to be historically inaccurate. As the above anecdote shows, large parts of what is today indubitably considered Goan became Goan due to the unstable polities on the borders of the Estado. How different local feudatories interacted with the Estado changed the identity of many population groups from the 1750s. Therefore, Goa emerged (and is indeed continues to emerge) slowly through concrete historical processes.


Apart from the conceptual concerns, Carreira’s work also tries to intervene in the area of Goan academia in general and Goan historiography in particular. Like Raghuraman Trichur and other scholars have recently asserted, Carreira too suggests that Goan academia is hardly a place of lively debate. In terms of Goan historiography, Carreira rightly notes that after an initial spurt of publications in the ’80s and ’90s by organizations such as the Xavier’s Center of Historical Research, there are few institutions today that are interested in furthering historical research about Goa. While there are many scholars – such as Carreira herself – who would like to devote themselves to research on Goa, they lack precisely the support system and academic infrastructure crucial to develop historical research. The consequences of such apathy towards historical research are indeed grave.

Apart from the fact that historical interpretations can be propagated by politically misguided persons, the actual archives too get neglected. Without an organized and vocal interest-group, there is nothing to stand between the archives and the ravages of time and climate that decimate these holdings. Goa’s state archives, like the numerous historical monuments, are the patrimony of all Goans, regardless of their political or cultural affiliation.These archives are significant because they can not only reveal, but also have the potential to change, our collective memory of the past. Well-kept and well-used archives, and libraries, are also a sign that governmental and cultural institutions are serious about the culture of the place, which fosters a community spirit. Institutions in Goa need to recognize it and seriously invest in such bodies.

But nonetheless, students and researchers of Goan history should be glad that they have a rigorously researched study for reference. Call it global, trans-oceanic, or any other name, Carreira’s work reminds us that the connections that Goa had with other regions and peoples are not only very important to study but critical to an appreciation of the Goan past and present. 

(First published in O Heraldo, dt: 18 January, 2017)

Wednesday, 4 January 2017

A SLOWER ECONOMY OF LIFE



The year 2016, according to many, has been frustrating for several reasons. While the sharp increase in violence across the globe may justify labeling 2016 as ‘horrible’, one can also rightly claim that the ugly face of violence has manifested itself for decades together. In such a bleak scenario, where do we go? And how do we deal with this mess?

Global processes also impact regions like Goa in multiple ways. In contemplating the many terrible events of 2016, it is worth reflecting upon the recent statement of Jorge Barreto Xavier, the former Secretary of State for Culture in Portugal. Delivering one of the keynote addresses a month ago at the VII Goa Arts and Literature Fest, Xavier spoke about the importance of writers and artists creating discourses that address the existence of inequalities and injustices present in our societies; the ones that sit quite comfortably under our noses.

From the keynote address it becomes obvious that Xavier is deeply concerned with the inequalities wrought by globalization, and its economic and political setups. Xavier observed, “Statistical data also shows that the rich are getting richer. Personally I have nothing against wealth-creation. We need to encourage entrepreneurs to generate wealth. But I have a lot against the accumulation of wealth that is not re-distributed…the degree of inequality achieved nowadays cannot be considered fair”.

Observing that due to rapid globalization “we are moving very fast”, he suggested that “we must have the wisdom and the courage to walk more slowly”. He further said that “[t]he vertigo of the present time is driving us to exhaustion – emotional exhaustion, physical exhaustion, intellectual exhaustion, exhaustion of natural resources, exhaustion of sustainability”.

Xavier emphasized that we need “a slower economy of life”. Because only in such a mode “there will be a world for the future generation and sustainability for the present. Today, it seems that we have forgotten the pact that [has] lasted for millennia – one generation receives the patrimony from the previous, and passes onto the next”. The earth must be allowed to recover itself every year, and the next generation must also be allowed to lead a life of dignity. This is possible only if we slow down, Xavier emphasized.

If we look at the last couple of decades of the history of ‘development’ in Goa, it would be painfully obvious that Goa and Goans indeed need a slower economy of life. Perhaps, what may not be very obvious is how events in distant corners of the earth may impact Goa. In other words, we may not be thinking of Goa’s problems in global terms. Let’s look at the mining boom that followed China’s bid to host the summer Olympics (among many other such recent examples). China’s voracious appetite for even low-grade ore led to rampant over-mining in Goa, according to many reports.

There is also a human cost that needs to be borne by the peoples and regions at the receiving end of globalization and development. Most discussions about Goa’s troubled (and troubling) industries like mining and tourism highlight the rampant corruption, the deliberate losses imposed on the state exchequer, and the general losses suffered by the economy. However, one rarely comes to terms with the human loss and the loss of dignity in the ensuing chaos. The mining boom around 2008 saw many persons investing their life’s savings to earn from the transportation services then in high demand. While all liabilities such as loans were the sole responsibility of the individual – and not the mining companies – the sudden halt of all the mining activities somewhere in 2014 led to families sinking nose-deep in debt. The mounting debts drove many to suicide. These were not of course the only deaths related to mining; there are also the innumerable people who died in mining-related road accidents.

The human and environmental cost is quite visible when we start accepting that the current rate of development has robbed the Goa of human dignity, and the environment of its ability to renew itself. One sees that the people of Goa feel that they have either lost or are fast losing any control over their individual and collective destinies. What then of people, their lives, their culture, and their livelihoods?

I have written about the tourism industry in the past and how its ‘development’ has created more problems than solving the existing ones. Recent governmental bodies such as the Investment Promotion Board that promotes real estate and industries only add to the rapidity, the vertigo, and the dizziness of our times.

A ‘slow economy of life’ would necessitate that we start thinking of‘development’ as essentially sustaining the natural and human resources. With elections round the corner one will hear so much talk about what needs to be done and what should be done. But the question that needs to be asked is whether the current political and economic establishment would end up exhausting ourselves.There should be a balance between work and leisure, with emphasis on the dignity of the human while enjoying the fruits of the earth in moderation.

(A slightly modified version first appeared on O Heraldo, dt: 4 January, 2016)

Tuesday, 20 December 2016

CULTURE FESTS AND GOAN PUBLIC RESOURCES



The International Film Festival of India (IFFI), which concluded a few weeks ago, seems to have traveled a long way since 2004 when it was first held in Panjim. The Festival did not have either a smooth start or a smooth sailing over the years. It does not help matters that the Festival is marked every year by numerous side-shows along with the screening of films. The hectic last-minute preparations and the arguably extraneous events on the side have always caused logistical and organizational problems apart from seriously inconveniencing people living in or traveling to Panjim. It wouldn’t be too much to say that every IFFI sees the city hijacked by the festivities.

The problem with IFFI and Panjim is not unique. In fact the case is symptomatic of the way in which Goan resources are used, or overused, in order to host national and international galas. The success of such events should not be judged by the good or bad press they receive, but rather by how much these festivals can give back to Goans.

One needs to ask if the promotion of extraneous activities like music concerts, food streets, and other amusements right in the middle of the town promotes a ‘film culture’ in any way. If one consults older news reports it becomes evident that while the government of Goa and the organizers of IFFI claimed to be promoting ‘film culture’, the emphasis was rather placed on IFFI’s potential to bring in the tourists and developmental projects. In other words, IFFI was sold to Goans because it would help the tourism industry. The tourism industry and many of the culture fests think of Goa as a veritable carnival-provider. In fact, more often than not, the imagination of the culture fests in Goa gets trapped within the Goa-equals-fun-times clichés they operate in, thereby losing their intellectual and educational value.

Thus, right from the get-go, IFFI was wedded to the goals of the tourism industry. In fact, many argued that local and international members of the film world would be attracted in coming to Goa precisely because of its natural beauty and tourism-related infrastructure. As far as Goa is concerned, this is where the problem lies. Like mining, tourism is also an extractive industry; it puts pressure on public infrastructure if handled badly. One wonders why the Goa government and the organizers of IFFI, like the Entertainment Society of Goa and the Directorate of Film Festivals, prefer to add to the existing chaos.

One doesn’t understand why the organizers want to have more tourists given that the number of delegates is quite high. This year’s IFFI saw about 7500 delegates registering, a staggering number for a small city like Panjim to accommodate. Why can’t the Festival be more about an engagement with good cinema, and the residents as well as the traffic in Panjim spared the inconvenience and imposition of catering to the tourism industry on such a massive scale? The Festival wants to attract a crowd that has very little to do with films; a crying shame considering the 2016 edition had some very thought-provoking films. In fact, the tourist hoopla – food stalls, music programmes, and children’s activities – created such nasty traffic jams that many cinephiles missed the film shows.

Like literature festivals which have writers and artists in attendance, a film festival is also about the people who make films – writers, actors, directors, and technicians. IFFI 2016 was able to rope in many accomplished personalities renowned for their work internationally. These persons often conducted master classes and were available for interaction after their movie was screened. My impression is that most of these persons were willing to interact with anyone who was interested, young as well as old; sadly there were just a few to engage with the visitors.

Thus, the Festival – or any other such festivals – should be primarily a learning experience for all. Many young Goan filmmakers and cinephiles have written about their experiences that allow us to see the value of culture fests. These young Goans have written how being part of IFFI has allowed them to broaden their interests, expand their horizons, and be more engaged and interested in the happenings of the world. In other words, world cinema opened up the world to them! It is precisely because of such value that IFFI adds to the lives of young Goans that it would be worthwhile to have the festival, despite its numerous problems.

Many delegates at IFFI 2016 were of the opinion that this year’s edition was by far the best organized, and in many ways rightly so. However, the continued dependence on Goa’s tourism image to sell the Festival suggests that a lot needs to be done. Considering that the Festival has been around since 2004, 12 years is a lot of time to get one’s priorities right. And it is only by emphasizing on the learning potential of the Festival and its usefulness to the lives of young Goans (rather than the mindless carnival that is offered) that the Festival – indeed other such festivals – would be meaningful to the people, culture, and history of Goa.

(First published in O Heraldo, dt: 21 December, 2016)