G'BYE GOA: IN-MIGRATION By Valmiki Faleiro Before turning over to the story of in-migration into Goa, let's recap two distinct patterns we saw in how Goa got populated down the ages (with Mhars, other tribals, Indo-Aryans, Moradores and Muslims.) We saw that Goa always was a land of migrants. Every man, woman and child in Goa, however loud the protestations of being "Goan," descends from a migrant at some point or the other in Goa's demographic history. We also saw how, save the ancient Mundaris and Kharvis and latter-day Moradores and Muslims, every successive people that descended on Goa subjugated the older settlers. (This, pointedly, in the context of post-1961 in-migration.) Just as Goan emigration was largely neither forced nor exclusive to the Portuguese era, in-migration was not forced (save the slaves) nor, as some believe, a post-1961 phenomenon. Traders from West Asia and western India, including St. Thomas Christians from Kerala, were in Goa's capitals since the early Christian era. In-migration during the Portuguese period would have begun from 1510 itself, when Afonso de Albuquerque encouraged his men to marry the widows of slain Bijapuri soldiers. With the tantalising appeal of oriental skin and spice, few whites who married and raised families here would have returned to Portugal, or Bijapur. Later, under a flourishing slave trade, arrived the beautiful colours of black, brown and yellow from Africa, Pegu/Burma, Siam/Thailand and China. A few slaves were retained in Goa as domestics and, inevitably as can be imagined, inter-bred. Portuguese presence thus promoted a new local breed of people, "Mesticos" (of mixed descent.) There also was a spatter of "Descendentes" (settled whites), whose progeny married locals and integrated into Goan society. In 1744, the Portuguese king, unmindful of the geo-political losses of his empire in India, ordered his new Viceroy, Miguel Pedro de Almeida, Marquis de Castello Novo, to induct artisans from Thane, near Mumbai, into Goa. Miguel did not just that, but recaptured the Alorna fort (actually the isle of Arabo in Pernem taluka) from the Bhonsles on May 4, 1746. (This added to the further Marathicization of Konknni, north of Bardez.) Around that time, West Asian horse breeders were smuggled in by colonial dimwits, in a failed attempt to raise Arabian horses in Goa, to bite into the lucrative trade in this prized war machine (see this column of Aug 3, 2008.) Those imports were housed in Sattari and Bicholim, whence they spread to the rest of Goa, to become "Goan Muslims." In the late 19th century, with modernization of Mormugao port, linked by railroad to mainland India, arose a huge manpower shortage. Bhaiyyas from India's Northern Provinces were imported as dock labour. Throughout the 19th through the mid-20th century, as Goans emigrated in increasing numbers, there were continuous trickles of Indian migrants into Goa, like most cobblers in Goa-1961, who had come in from neighbouring Kolhapur and Belgaum districts. The dilution of the so-called "Goan Identity" thus began while the Portuguese were still here. Poorer migrants from elsewhere in India sought better pastures in Goa, just like Goan émigrés who went to other places for the very same reason. As Goans left their land for better economic opportunity, others arrived here to fill the vacuum. According to the Census of 1900, "migrants" accounted for 11% of Salcete's population and 16% of Bardez. By the late-1950s, closing years of colonial rule, Goa's population rose to about 6.00 lakhs. Almost a quarter, or 25 per cent, was migrant, either imported or voluntarily settled here from elsewhere in India. Together, the ancient and medieval migrants, and 19th/20th century ones from British- India, formed the social matrix of the Goa we knew in 1961, the turning point year in modern Goa's history. Goa-1961 was a delightful mix of tribes, castes, races and religions, co-existing in a civilised way (meaning, with an exterior sheen of tolerance but resentments within.) Caste and its ills, related to things like marriage and dowry among Goans, has been eloquently discussed by late Prof. (Dr.) Olivinho JF Gomes, IRS, in his "Village Goa" (S. Chand & Co., New Delhi, 1987.) P.S.: I'm appalled at the humiliation of a person of the stature of Nandkumar Kamat at a Goan eatery at Calangute beach. Dr. Kamat himself agonized over the story at http://www.navhindtimes.in/opinions/2735-discrimination-against-locals-i. I shall never again step into that place, even free. Long-time Calangute Sarpanch, late JM Souza Lobo, must be turning in his grave. (ENDS) ============================================================ The above article appeared in the Herald, Goa, edition of September 13, 2009
