DIVERSE ROOTS, VARIED CHALLENGES: THE GOAN DIASPORA IN THE U.K. This essay is from the book 'Goa: Aparanta -- Land Beyond the End', edited by Victor Rangel Ribeiro [EMAIL PROTECTED], and reflects Dr Eddie D'Sa's analysis of Goans in Britain, and how their attitudes towards Goa have changed generation by generation. "In Britain, Feeling a Weaker Pull" (pages 210-12) is a very wise bit of writing, commented the editor of this book.
By Eddie D'Sa [EMAIL PROTECTED] Goans who have settled in the UK are not a homogeneous group, but the product of three different migration streams -- from India, Pakistan, and East Africa. Small batches of Goans came from India in the 1950s and early 1960s -- some were students who stayed on, others just sought a new life in Britain after India's independence in 1947. More might have come, but the Commonwealth Immigrants Act 1962 passed during Tory rule took away the right of Commonwealth immigrants to enter Britain freely. William Deedes, Minister without Portfolio at the time, admitted: "The Bill's real purpose was to restrict the influx of coloured immigrants from the Caribbean and Indian subcontinent. We were reluctant to say as much openly." It was the first overt act of state racism. The major wave of arrivals from East Africa came in the 1960s and 1970s. When Kenya, Uganda, and Tanzania became independent, many middle-tier jobs filled by Asians were 'Africanised', and Asians found themselves unemployed. Rather than take local citizenship, most British passport holders opted to settle in Britain. The influx began in earnest in the mid-1960s. Alarmed, the Labour government in just three days rushed through the Commonwealth Immigrants Act 1968, denying automatic right of entry to British Asian passport holders -- a second unashamedly racist piece of legislation. A strict quota or queue system was imposed; only those born in Britain or having a British parent or grandparent had the right to enter freely. When, in 1972, Uganda's President Amin expelled British Asians, Britain was forced to accept several thousands of them, but entry into Britain was largely confined to the spouses and other dependents of settlers. Between 15,000 and 20,000 Goans are concentrated in the greater London area, with a few thousand more in Leicester, and pockets in various other towns. Several have attained prominence in public service, among them Keith Vaz, Labour member of parliament for Leicester East, a constituency with more Gujeratis than Goans. He was more in the public eye as Minister for Europe until he resigned in 2001. Susan Rodrigues, formerly of Uganda, is probably the first Goan Director of Education in Scotland. In 1996, Joe D'Cruz, formerly a train driver in Kenya, became the first Goan mayor of Fishguard and Goodwick, a district in Wales. Other success stories: Patricia Rozario has won international fame as a soprano and the foremost interpreter of music by the widely respected English composer, John Tavener. Warren Noronha, aged 27, is an acclaimed London fashion designer. Stephen Dias, born in Karachi, is managing director at the top international investment bank, Goldman & Sachs. Lyndon Da Cruz, formerly of Kenya, is consultant at Moorfields Eye Hospital, London, world renowned for its treatment of eye disorders. Millionaires Tom and Melba Correia, formerly of Kenya and Uganda, who ran the tour operator firm, Hayes & Jarvis (now sold), still own a chain of hotels in Kenya and the Caribbean. Less well-known millionaire Denzyl Sequeira, formerly of Mombasa, has excelled in business computer sales and consultancy. A few such personalities aside, the community is not much in the public eye. However, lack of public exposure should not blind us to the anonymous thousands of Goans who make a living in the humbler trades and occupations -- and in the process contribute to keeping Britain going. LEADERSHIP LACK EMERGED IN 1990S Before we come to what attitudes prevail and how others change, let's look at a simplified model of the Goan community as it developed over three decades -- the 1970s, 80s, and 90s. Decade 1: The 1970s were a period of cautious adjustment to the British scene. Migration had reached its peak. Youngsters, getting their taste of British education, were exposed to peer pressures and the rampant indiscipline in state schools, including bullying and intimidation. Young adults were keen to acquire more qualifications and skills for the job market. Families were moving and adjusting to their new homes, new neighbours, and consumerist mores. This was the decade when Goans soon discovered the pervasive environment of discrimination and racism -- at school, in the workplace, and in public places. Decade 2: The 1980s were a period of consolidation. A high proportion of Goans now owned their own home; older adults felt more settled; young adults had acquired new skills or training in their chosen line of work; and a new breed of Goan youth emerged, mostly born in the UK. They were informed, aware, articulate, not afraid to question parents---and culturally ambivalent. Cracks began appearing within the traditional family structure -- from non-conforming youth, unorthodox live-in arrangements, and working wives savouring their financial independence. Decade 3: The 1990s became a period for sober reflection and critical assessment of our culture and place in British society. The original immigrants of the 1960s and early 70s had aged considerably and had either retired or were approaching retirement. Marriage breakups were on the rise and accepted; the elderly were experiencing a measure of loneliness and rejection; many remained nostalgic, yearning for 'the good old days.' At the same time, a general lack of community leadership was evident. The older Goan associations organised endless dances, and little more. Religious observance declined. Those born in the UK soon fell captive to local influences; while there was more mixing with other communities (mostly Asian and black), ties with Goa were loosening. Stella Mascarenhas-Keyes surveyed Catholic Goans as part of her thesis for her doctorate at the University of London. A broader but still limited survey that I conducted in 1996 sought to learn about the opinions, attitudes, beliefs, and values held by UK Goans on major issues. The questionnaire was distributed to subscribers of the Goan Digest, to Goans at village and other socials, and to members of the GoaNet mailing list. This meant that many others not covered by these outlets were unaware of the survey. Some 78 percent of the respondents said they "feel a sense of belonging and loyalty to Goa." Of those who said they did not, eight percent were non-Goan spouses or half-Goan children over 16; the remaining 14 percent were Goans, mostly in the 20-49 age range. The reasons: either they had little direct contact with Goa, or Goa was irrelevant to their lives in the West. They had either not been to Goa at all or had visited the place more than two years earlier. TRADITIONAL VALUES BREAKING DOWN The majority agreed that our traditional values (of mutual support through the extended family, respect for elders, etc.) are breaking down overseas due to a decline in religious and parental authority and the dominating influence of consumerism and the media. Most respondents claimed to be Roman Catholic but a small number (eight) also had Buddhist leanings. Nearly half of respondents above 50 said they had joined a Goan association. Others, especially the younger people, didn't feel the need for an association, or were dissatisfied with existing ones, or could not find one in their vicinity. Most felt that associations need to move beyond get-togethers and link up with non-Goan organisations. Most felt closer to the village association than to a general community association. Many claimed to enjoy social interaction with other Indians, Pakistanis, or Sri Lankans. A few claimed they knew Irish or non-Anglo whites, Caribbeans, or Chinese. Surprisingly, most also had no objection to Goans marrying whites or any other group -- suggesting a shift to more tolerant attitudes in recent years. A surprising number (about half) in all age groups candidly admitted to having experienced racism, usually in the form of a jibe or verbal abuse in a public place. At work, one could be marginalised or promotion denied or delayed. A smaller number (all males) claimed to have been physically attacked, resulting in some injury. Most of those who had suffered racism knew where to complain. VILLAGE FEASTS FOLLOW COMMON PATTERN Although we live in an urban, ultra-modern society and are here to stay, our get-togethers still echo the traditional practices of a rural or village community. Goans in London take village feasts seriously -- the season kicks off with the Saligao feast held on the first Sunday of May. The format never changes: Mass at noon followed immediately by a 6-8 hour period of dances, relieved only by an intermission when the chairperson makes a speech, food is served and enjoyed, and next year's committee is elected at an ad hoc meeting. Drinks help fuel the festive spirit. The aim may be to meet and greet, but the din from the band makes it hard to converse. Curiously, any developments in that village in Goa over the last 12 months are not reported, so there is little to distinguish one village function from another. The Goan (Overseas) Association was founded in the early 1970s and has organised an unvarying programme of dances over the decades. Its clubhouse in Kent was burnt down a few years ago (some blamed the local racists) and the grounds were sold off. As a result, the Association possesses substantial funds but no new physical premises -- nor a new vision. A slimmed down version of the old social programme continues -- the main event being the annual day-long get-together ('festival') on hired school grounds in the last Sunday of July. It draws a thousand or more Goans from far and wide but with no thought provoking agenda, the crowds simply meander about the grounds -- pausing at food or lucky-dip stalls, imbibing at the bar, standing to listen to some impromptu songs and skits. It is a pity that the occasion is not also used to monitor the community's shifting views and concerns. This, in my view, is a lost opportunity. Ugandan Goans have formed two bodies: the Uganda Reunion and Bakuli Reunion (a bakuli is a cooking vessel in Swahili). They share a common memory of the old days as well as the trauma of expulsion by Amin. Commemoration is in the form of an annual dance (preceded by Mass). Ugandan motifs decorate the hall and Ugandan produce (alcoholic beverage and bananas) is on sale. Two London-based groups promote Goan music, dance, and drama. The Goan Musical Society holds an annual concert with singing, dancing, and instrumentals, as well as short comedy skits. Performances are in English, Konkani, and Portuguese. The Goan Cultural Society organises Konkani tiatr performances once or twice a year in London and in one or two other cities. Children are encouraged to sing in Konkani. Smaller groups include the Goan Community Centre in North London and the Young London Goan Society. /\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\* FOOTNOTE: Goanet completes 14 years of cyber-networking on August 25, 2008. We thank all our readers for being with us on this unique journey in alternative, not-for-profit cyber communications and helping build this list to what it is. Volunteers are always welcome, send some of your time, energies and ideas this way! /\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\*/\* -------------- next part -------------- An HTML attachment was scrubbed... URL: <http://lists.goanet.org/pipermail/goanet-news-goanet.org/attachments/20080826/69d012b4/attachment.htm>