Conversion to Christianity as an Instrument of Governing in Portuguese Goa
For centuries, the Portuguese managed to hold sway over their colonies including Goa. These colonies were difficult to govern for a variety of reasons. Goa presented its own challenges in terms of the limited Portuguese demography present in the region to govern the area and the cultural and religious divide. The Portuguese brought with them the Jewish model of conversion to Christianity to allow for integration, at least theoretically (In 1496, the Jews and Muslims in Portugal had been forced to convert to Christianity or be expelled from the country; however conversion to Christianity did not diminish the discriminatory attitude towards them).
We know that similar
attitudes were held towards the Goans/Indians. In his book written between 1512
and 1515, Duarte Barbosa makes use of the word casta to represent the
combination of endogamy and occupation in India that reflected a similar system
upheld in Portugal. But to refer to social groups, Barbosa used the term ley
de gente (type of people). He also placed them on a hierarchy of colours
ranging from alvo (the whitest) at the highest level to preto
(the darkest) on the lowest level, with other shades of skin colour branco
(white), quase branco (almost white), baço (dim) in between.
The first attempt at
dissolving differences in Estado da India came through the 2nd viceroy
of India Alfonso de Albuquerque, who asked D Manuel I permission to allow his
soldiers to marry Indian women. This would create a settlement of people loyal
to the Portuguese regime and make up for the deficit of Portuguese military and
administrative agents in Goa, Kochi, Malacca, and Hormuz. The Portuguese held
the Aristotelian generation theory that the male sperm was dominant and hence
the children born out of these mixed marriages would be mainly
Portuguese.
To encourage Portuguese men
to marry Indian women, they were offered land grants that could later be passed
down to the progeny. The women had to have the fairest skin possible and had to
convert to Christianity. This effectively granted them the status of being
Portuguese since natio (birth) and regeneratio (baptism) meant
the same thing under Portuguese law.
Although there was much opposition to this proposition put forth by Albuquerue in the King’s court back in Portugal, the king himself approved it. There was some initial success, with these mixed race couples called casados producing children that were subjects of the Portuguese king through sanctified as well as unsanctified unions. Goa could boast of over 500 mixed couples in the second decade of the 16th century.
Albuqurque’s plan was
flawed, however, since he had not taken into account that the Indian mothers,
despite being converted, would propagate their own culture through these
children of miscegenation. They were perceived as being preoccupied in their
own affairs rather than serving the crown.
The Indians had, in any
case, been resistant to the idea of mixed marriages from the beginning. It had
been only the poorer families that had been willing to part with their
daughters with the lure of a more affluent life. On the Portuguese side, there
were fears of corruption of blood and the constraint of skin colour. These were
not legally applicable but views held nonetheless.
The concept of blood purity
had gained traction in the 16th and 17th century
in Portugal and had been applied to converted Jews, or New Christians. This
concept said that racial purity was attained by these converts by the fourth
generation and not before. This theory was extended to India and had a
detrimental effect on the prospects of the casados and their offspring. Aside
from this, the casados and their children were subject to much
ill-feeling, which led to the end of the recourse to mixed marriages. Orphan
Portuguese girls were sent to India to marry the sons of the casados. It
was hoped that this would recover the loyalty of the casados and their
children and at the same time reinstate the Portuguese identity of Portuguese
families that had gradually become Indianised.
Fillipe II of Spain and I
of Portugal attempted to prevent the mixed marriages from continuing by
proclaiming that Portuguese men married to Indian women would not receive any
office in the imperial administration. In time, there were marriages encouraged
between Portuguese girls and children of the second casados, seen as being
racially closer to the Portuguese.
In the latter half of the
17th century, the daughters of upper caste Catholic Brahmins and Chardos who
were materially better off than poor Portuguese noblemen.
Since control of the
socio-cultural atmosphere was significant to the stability of Portuguese
colonial societies, the conversion to Christianity of the Indians in tandem
with the Westernisation and whitening of the casados was pursued. During
the reign of John III the bishopric of Goa was established in 1534 to this end
of conversion. Missionary activity began in full force starting with the
Franciscans and later the Jesuits. Along with conversions, temples and idols
were destroyed, Hindu priests expelled and worship connected with Indian
religions was banned.
The rapid Christianisation
posed problems as the Portuguese began to see these new converts as contenders
to their own primacy in society. The casados were not pleased by the surge in
new converts because their own position was compromised in that they were
increasingly seen as outsiders. Their entry into religious orders was
restricted and they could not attain higher positions in government offices.
The royal decree of 1542 had proffered to the converts all privileges from
which the casados had once benefitted.
The Goan converts were,
nevertheless, subjected to treatment that was meant to keep their position
lower than the Portuguese and others of Portuguese lineage and therefore their
access to higher offices was impeded. The Goan Christians petitioned the king
for offices of high rank which were eventually theoretically allowed. However,
it did not always translate as desired, as can be seen in the case of Matheus
de Castro , a Catholic Brahmin, who was prevented from pursuing studies that
would allow him to become a priest. He writes in his treatise Espelho de
Bragmanes that the Brahmins of Goa should fight against discrimination.
On paper Goan Christians
could become citizens in Goa, but reality was otherwise. Portuguese who had
gone native also lost their right to citizenship and high offices.
There was a power struggle
between the Catholic Chardos and the Brahmins in trying to prove their noble
birth and secure favour with the Portuguese. João da Cunha Jaques, a Chardo, in
his treatise Espada de David contra o Golias do Bramanismo speaks in an
extremely critical tone about the Brahmins, comparing them to Goliath.
In the Old Conquest
regions, the Hindus who had resisted conversion were deprived of all rights in
favour of Christians. They consisted of about 10% of the population in 1720.
From the second half of the 18th century,
the Portuguese had conquered new territories called the New Conquest regions.
At this point, conversion to Christianity was no longer being used as a
political device to control the people but the Goan Christians looked down on
the Hindus in the New Conquest regions, acting as ‘internal colonisers’.
The efforts of the
Portuguese in using religion to dissolve differences can be seen as a tool to
facilitate the ease of governance. In actuality, religion seems to have created
a multitude of new differences among the Goans while the racial divide between
the Goans and the Portuguese remained immutable, albeit under the subterfuge of
dissolving differences.
[From 24th July to 1st
August 2019, Dr Ângela Barreto Xavier conducted the course PRO 127 ‘The
Government of Difference in the Portuguese Empire (15th-18th centuries)’, a one
credit course at Goa University. Dr Ângela Barreto Xavier is a researcher at the
Institute of Social Sciences of the University of Lisbon (ICS_UL) and a
Visiting Professor of the Cunha Rivara Chair, Goa University. This article is
based on the 3rd session (A Laboratory of Modernity: Dissolving Difference through
Conversion to Christianity?) of the course]
(Originally published in September 2019)
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