Dear Roland
E-mail
Send a/c Osvaldo Fernandes
Telefone (phone number) 218 391 600 | 913 068 695.
E-mail: [email protected].
Regards
Alberto
----- Mensagem de Marise D' Lima <[email protected]> ---------
Data: Sat, 11 May 2024 11:39:49 +0530
De: Marise D' Lima <[email protected]>
Assunto: Re: [GRN] Pe Alfredo d’Araujo (late)
Para: [email protected]
You are welcome Roland.
On Sat, 11 May 2024, 06:01 Roland Francis, <[email protected]> wrote:
Many thanks to you and Marise.
I will start on the suggestions provided.
Roland Francis
416-453-3371
On Fri, May 10, 2024 at 6:07 PM Joao Paulo Cota
<[email protected]> wrote:
Hi Roland,
You can start at the Museu Militar de Lisboa.
They have an amazing collection of documents and a lot of
memorabilia, all military related.
They are very helpful and the documents are well organized and
indexed, that can be also searched digitally.
You can contact them directly, with preliminary question on
[email protected]
Their service is one of the finest I have ever experienced, they
have a lot of stuff related to Goa.
https://www.exercito.pt/pt/quem-somos/organizacao/ceme/vceme/dhcm/lisboa
[1]
Notícia[1]
Descobre mais no link abaixo.
www.exercito.pt[2]
Good luck,
Joao Paulo Cota
-------------------------
FROM: [email protected]
<[email protected]> on behalf of Roland Francis
<[email protected]>
SENT: 09 May 2024 21:09
TO: [email protected] <[email protected]>
SUBJECT: [GRN] Pe Alfredo d’Araujo (late)
The last posting prior to retirement of my maternal uncle from
Loutulim born in 1912 was as vicar and parish priest of Margao’s
Holy Spirit Church.
In his younger days, he was an officer-chaplain in the Portuguese
army in Goa and I think, in a couple of African colonies.
Can anyone please tell me where to start my search to find his
military service records?
Another question kindly. On my parents’ marriage certificate the
priest is listed as Alfredo de Asarejo. While my first thought was
that this uncle might have officiated at his younger sister’s
marriage service in Bombay’s Holy Name Parish in 1948, is Asarejo
a Goan surname and the priest thus have been someone other than my
late uncle.
Many thanks in advance for your inputs.
Roland Francis
416-453-3371
On Sat, Mar 30, 2024 at 2:16 PM Goa-Research-Net
<[email protected]> wrote:
“GOA: AS FERNANDO DE NORONHA KNEW IT”
‘Goa: tal como a conheci’ (‘Goa: as I knew it’) (Third Millenium,
2018; price: Rs.400)
[3]
Caetano Mascarenhas[3]
·
Follow
12 min read
·
Mar 5, 2020
[4]
Probably the most disastrous consequence of Goa’s violent rupture
from Portuguese sovereignty in 1961 at the hands of Indian Army
is that the entire period of Goan history after Portugal’s take
over in 1510 is taken to be a black hole. It suited the narrative
of Goa’s new ruling classes to stain the entire Portuguese era as
one of no historical value to Goans. Unfortunately, the Goan
intelligentsia of the time (mainly the Catholic elite) reacted by
simply hot-footing it abroad and abandoning their Goan heritage
or by going into a prolonged coma that allowed the community to
be smeared by the nouveau pseudo-patriots. One of the doleful
effects was the break in transmission of cultural and historical
traditions (accentuated by the near-total extinction of
Portuguese language) to the adolescent generation of Goans.
It has been said by the ancient Roman, Cicero, that a people that
does not know its own history is doomed forever to live in the
state of adolescence. Goans don’t know much. The book ‘/Goa: tal
como a conheci/’ (‘Goa: as I knew it’) (Third Millenium, 2018;
price: Rs.400) is a book of history /sui generis/, written in
Portuguese, by Fernando de Noronha, that goes a long way to fill
a part of this lacuna. It is a narration of ‘what happened in Goa
between 1930 and 1980’. It is neither historiography nor a
memoir, although it partakes elements of both. The Author saw the
writing of the book as the fulfillment of a duty to his beloved
land so that its people may use it the better to understand
themselves.
The late Fernando de Noronha, originally from Neura, was born in
1920. He held a day-job as a bureaucrat but he also dedicated
himself to teaching the Portuguese language and was clearly an
ardent admirer of all aspects of the Portuguese intervention in
Goan history. He contributed to whatever remained of the
Portuguese press in Goa after 1961 and was also party to a
valiant attempt to run a new Portuguese-language periodical,
which did not last long, in the mid-1980’s.
It is not a coincidence that the period covered by the book
commences with the Salazar era getting under way in Portuguese
politics. It is also the point of time when an uncle of the
Author embarked on a public career, namely, the priest-politician
Castilho de Noronha, to whom the Author professes a debt of
having been a source of inspiration. The Author does not pretend
to cover the entire social, cultural and historical canvas of Goa
but only the part of which he knew best: Catholic Goa. Even
though it provides a mass of historical facts, the purists will
complain that there is no attribution of primary sources.
However, the accuracy of information given is assured by the ring
of truth that surrounds it.
The book has separate chapters on Politics and Administration,
Society and Culture and religion. It is evident that meticulous
and painstaking research has gone into its compilation, which is
all the more admirable as the Author does not appear to have had
any institutional support or resources.
The first chapter delves into the political events and
institutions that are not of merely sectarian interest. Other
than the recently-published ‘Resurgent Goa’ by the academic
Varsha Kamat, it is doubtful if there is any other book that
contains such a wealth of data and information relating to that
historical era. This period had momentous historical importance
for Goa. The Portuguese nation had passed through traumatic, if
enlightened, times of Republican regimes from 1910. Although the
legislation and the egalitarian and secular way of life that it
introduced in Portuguese territories marked it out as probably
the most advanced country in the Western world, its economy had
run to the ground. Out of such chaos there emerged the proverbial
strong man with a messianic halo, Antonio Salazar, who was a
university professor who went on to dominate Portuguese life with
an iron hand (but little prosperity) over the next forty years or
so. The Author reveals that he holds Salazar in esteem bordering
on veneration.
It is hardly known in Goa that the creation of a constitutional
monarchy in Portugal as early as 1820 led to the institution of a
regime based on a libertarian Constitution drafted and
promulgated by an elected Parliament. This Constitution conferred
equal citizenship on the overseas residents of the Portuguese
territories and did away with the concept of ‘colony’. It was
about this citizenship and equality that the greatest Goan
political leaders, namely, Bernardo Peres de Silva and Francisco
Luis Gomes (of the 19th century) and Luis de Menezes Braganca (of
early 20th century), boasted. The overthrow of monarchy and
promulgation of a Republic in 1910 further cemented the liberal
polity. However, the dictatorship of Antonio Salazar overturned a
hundred years of enlightened democratic rule and restored the
status of ‘colonies’ to the overseas territories of Portugal.
This new regime was known as ‘Estado Novo’ (New State). It
reintroduced racial and religious discrimination in the colonies
and adopted an authoritarian political structure around the year
1930. This book picks up part of the story from this date so far
as it relates to Goa.
Since there was no real involvement of the masses in public
affairs in the ‘New State’, the political history of the new
colonial regime shrinks to no more than the history of the local
rulers, i.e. the Governors. The Author gives thumb-nail sketches
about the activities of the Governors who held office, including
the last ill-fated Gen. Vassalo e Silva. It appears that this
last incumbent had embarked on various projects towards the
economic and infrastructural development of Goa: building of
National Highway, provision of piped drinking water, laying of
sewerage system, restoration of Old Goa and proposals for bridges
across rivers Mandovi and Zuari. He also founded naval
establishments and scholarships for Goan students to study in
Portugal. His greatest achievement was to sacrifice his own
career rather than risk the destruction of Goan territory and
lives by surrendering nobly to the conquering Indian Army on 19th
December 1961.
The ‘Chapter 2’ is crucial as it contains hitherto unavailable
information about the political structures in Goa during the
post-1930 era. The existing political parties ‘Partido Indiano’
and ‘Partido Ultramarino’ had been outlawed and only the
State-sponsored party ‘Uniao Nacional’ (National Union) permitted
to operate. The Republican statute ‘Bases Organicas’ of 1914 had
provided for a certain degree of autonomy for Goa and the
creation of a ‘Legislative Council’ to be elected by a limited
suffrage. It was meant to be the first step towards a democratic
process, as it also had a majority of /ex-officio /and
Government-nominated members. However, in 1933 this body was
designated as ‘Government Council’ and rendered toothless in view
of the ban on independent parties and the introduction of the
Colonial Act of 1930, which reduced Goans to being second-class
subjects. The Colonial Act had been opposed vigorously by Goan
political and intellectual leaders, who declared categorically
that Goans would never renounce their rights for self-government.
The book has a lot of minutiae of names of members, composition
of committees and place of meetings but not much about the
substance of the legislative powers or the subjects of its
jurisdiction. It is stated that the Decree of 1st July 1955
sought to increase the area of administrative decentralization,
but no details are given other than the assertion that the
members of the Council has liberty to speak ‘within limits
imposed by education and decency’ (p.35).
The new Constitution of 1933 also provided for a national
parliament, known as National Assembly. This assembly had the
power to make laws and was composed of candidates proposed by the
only permitted party. It is not explained what was the nature of
‘election’ in a one-party State. From the deputies so chosen,
Castilho de Noronha argued for administrative decentralisation
and financial autonomy for Goa. However, the life of Goans
continued to be governed with an iron hand. Curiously, the
Salazarist regime continued to nominate members to represent Goa,
from among Goans living in Portugal, till its collapse in 1974.
The new democratic government of Portugal formally accepted the
integration of Goa into the Indian Union, without, it must be
noted, the Goan polity being involved.
The Author gives detailed particulars about the bureaucratic
system and financial administration. It is of interest that the
total number of Government employees in 1961 was a little over
4,000 only. The notable feature of the Annual Budget was that no
deficit was allowed, i.e. the planned expenditure had to be
strictly within the limits of the projected revenue. The village
authority, with power to decide minor local disputes, was the
‘Regedor’ appointed by Government from the local gentility. The
autonomy of the millennial Comunidades was restricted with the
onset of the dictatorship.
The Author holds that the dictatorship of Antonio Salazar was
inevitable to bring order to a nation in chaos, to ‘re-educate’
the people, to discipline the administration and to ‘guide’ the
Press. In a nod to the emerging anti-colonial movements, Salazar
had permitted token elections to a new parliament. In June 1946
the public meeting addressed by Indian socialist leader Ram
Manohar Lohia at Margao had thrown the local government out of
balance. According to the Author, the movement of Goan
nationalists in British India was made up of haters of
Christianity, idlers, criminals and mercenaries. The militant
group Azad Gomantak Dal is said to have been promoted by Indian
official agencies. He points out that not only Nehru but other
top Indian political leaders in 1950’s, specifically Morarji
Desai, had opposed any use of force in Goa. In 1948 Portugal and
India broke diplomatic relations.
The Author asserts that the economic blockade imposed by Indian
Government against the territory of Goa in mid-1950’s only caused
serious discomfort to India-based Goans without success in
putting pressure on Portugal to release its hold on Goa. This
tactic is said to have actually contributed to economic
development in Goa such as construction of airports, direct
international flights, improvement of canals at Paroda and
Khandeapar and import of high-value products including
motor-cars. A meeting between some Goan political leaders and
Antonio Salazar in 1947 did not generate in the Dictator any
appreciation for the political aspirations of Goans. The account
of Indian military takeover of Goa on 19th December 1961 does not
contain any new information.
The chapter ‘Post-1961’ contains perspectives and narratives that
are not currently popular. It lists many little-known
publications of 1962 onwards that record various opinions
worldwide with respect to the military takeover of Goa. The
Author notes that the pacifist professions of Indian governments
were merely a pragmatic ruse, not a matter of principle. The
Author links the military attack by China on India’s north-east
region in 1962 to this diminution of India’s pacifist prestige.
The new Indian regime introduced censorship over Press and even
private postal correspondence. There were nascent attempts in Goa
to create political organizations and to address the travails
caused by imposition on local bureaucracy of outstation
‘deputationists’, seen as corrupt and incompetent. There were
also cases of excesses from lower-level military personnel. A
brief reference is made to the attempt to merge Goa with
Maharashtra and to the unique ‘Case of Fr. Chico’ (who refused to
recognize Indian sovereignty over Goa). Disruptions were caused
to Comunidades and to the sanctity of private property by new
legislation. The Author accuses the new regime of intentionally
destroying recorded Portuguese music at the radio station of
Panjim as part of the design to uproot Portuguese culture and
language from Goa. Despite recurring episodes of Goan
manifestations of unhappiness with post-1961 system of
government, the post-Salazarist democratic Government of Portugal
unilaterally recognized Goa as legal unit of Indian Union.
In the part about ‘Facets of society and culture’, the Author
speaks fondly about the Lyceum, founded in 1854, which was the
only institution of learning above school level other than the
fabled Rachol Seminary and Goa Medical College. Till 19th century
the Portuguese language was prevalent mainly among the
upper-class Catholics of Old Conquests. From the establishment of
Republican regime in 1910, education in Portuguese was promoted
among the Hindu community, the beneficiaries of which were its
upper echelons who then became prominent in local life and even
abroad. The Catholic clergy were particularly proficient in the
language. After 1961, the language fell into official and even
social disfavor, till the ties with Portugal were re-established
in 1980. The Author points out that the continued cultivation of
the Portuguese language among the youth of post-1961 generations
would have better connected them to our culture and appreciation
of past Goan writers and historical research as well as linked
them to the 200-million-strong Portuguese speakers worldwide.
The first Portuguese daily ‘O Heraldo’ was also the last to shut
shop, in 1983. A new weekly ‘A Voz de Goa’ had a short life in
mid-1980’s. The Portuguese language has then been featured only
in a weekly radio program ‘Renascenca’ and in private gatherings.
The Portuguese presence has survived in music, in names of hotels
and roads and in vocables that have become part of Konkani
language. Portuguese, which is still the mother-tongue of many
Goan families, got a shot in the arm with its introduction in the
1980’s into the school and college curricula. There are many
Goans who have continued the literary tradition in contemporary
Portugal.
The chapter on ‘Journalists and Writers’ is a most valuable
record of writers and polemicists who are all lamentably
forgotten and unknown today. The sheer quality and volume of
writings in Portuguese in such a small territory as Goa is a
matter of amazement. There are also short notes on the many
periodicals published during the period covered by the book. I do
not think there is any other publication that contains this
precious historical record that has shaped the social, cultural
and political ethos of 20th century Goa.
The ‘Instituto Vasco da Gama’, founded in 1871, merits a whole
chapter for its unmatched contribution to the widening of
literary and scientific horizons of young Goans. (This
institution was renamed as ‘Menezes Braganca Institute’ after
December 1961.) The hoary ‘Seminario de Rachol’ is said to have
had academic standards that were higher than in Europe. The book
gives valuable information about its scholastic structure.
The chapter on ‘The city and the village’ gives interesting
particulars about the administrative divisions of Goa. It also
names the many wards that formed ‘Nova Goa’ (now Panaji), its
squares, streets, entertainment, social profile and classes,
including the now-extinct ‘descendentes’ and ‘mesticos’ whose
‘bon vivant’ lifestyle spiced up the local social life. The
Margao town was known as the cultural and political capital of
Goa on account of its manorial and intellectual life (which was
lampooned in the novel ‘Jacob e Dulce’ by Francisco Joao da
Costa). The towns of Mapusa and Vasco da Gama enjoyed less
prestige.
Village life was tranquil and secure. Society was homogeneous
and, not withstanding its caste divisions, lived harmoniously.
There was no religious strife. Incidents of crime were low and
one almost never heard of serious offences like rape and murder.
Corruption among public officials was not known. The economy was
basically agricultural operations of paddy and coconut
cultivation with other fruit-bearing trees. There was an attempt
to develop the extensive barren land of the New Conquest
agriculturally. The only industry that existed was small-scaled
factories for canning and preservation of fish, meat and fruits.
The mining of ferrous ores began only in 1950’s, which also lead
to the improvement of Mormugao port. Emigration for employment
was widespread and it balanced the local economy.
The chapter ‘O Clero’ (The Clergy) dilates upon the contribution
of Goan Catholic priests to public life by way of education and
writings. Interestingly, it notes that late Francisco Xavier
Gomes Catao wrote extensively on the history of Goa Archdiocese
in various periodicals. As there is no comprehensive history of
Catholic Church or Christianization of Goa, one hopes that these
writings are soon collected in a single or more volumes. The
Author gives the roll-call of Goan clerics who made history by
being the first Indians to hold offices as Cardinals and Bishops
and Patriarchs of Goa.
The collapse of the Republican regime in Portugal around 1926
ended the separation of Church and State. The Church began to
reassert itself in civil public life and even political
institutions. The religious Orders, which had been expelled from
Portuguese territories in the 18th century by Marquis de Pombal,
returned to Goa in the 20th century and run prestigious
educational and welfare institutions. The Author asserts that the
Catholic Church has been a force for good for the general public
in Goa. The Christian influence, he says, has contributed to the
creation of a distinct identity of the Goan, no matter his
religion.
There is an interesting account of Catholic apologetics in Goa
that is not likely to be found in any other historical account.
The chapter contains an invaluable record of the many Catholic
periodicals (the first ‘/O Crente/’ being founded in 1895) and
writers (lay and clerical) who battled in defence on Catholic
orthodoxy. The elite of educated Goan youth of early 20th century
was largely indifferent to religion, many of whom (such as
Antonio Floriano de Noronha and Luis de Menezes Braganza) went on
to become celebrated flag-bearers of liberal thinking in Goa. The
concept of religious polemics itself dissolved when Vatican
Council II opted for dialogue, instead of antagonism, with other
phase.
In the chapter ‘The Faith of the People’ the Author reviews the
many peculiar practices and events surrounding the Catholic
religion in Goa, e.g. the caste-based sectarian formations
(‘Confrarias’), the prevalence of ‘evil eye’, the invocations to
different saints for specific favours and the naming of various
villages after different cognomens of Mary, Mother of Christ. The
Author attributes the typical Goan qualities of honesty,
sincerity and loyalty as being the fruits of (mainly Catholic)
religiosity.
The book is written in unpretentious and elegant Portuguese
prose. Everybody interested in things Goan should be grateful for
this labour of love.
https://medium.com/@caetanomm/goa-as-fernando-de-noronha-knew-it-4b51668578c3
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Ligações:
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[1] https://www.exercito.pt/pt/quem-somos/organizacao/ceme/vceme/dhcm/lisboa
[2] http://www.exercito.pt
[3]
https://medium.com/@caetanomm?source=post_page-----4b51668578c3--------------------------------
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