Prutha 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

India has been grossly misrepresented by diasporic writers, and Indian writers who seek to voice the authentic India through literary means are often drowned out in the cacophony of the former. Elucidating her topic of discussion, which was Writing India Right: Indian Writing in English and the Global Market, Professor Vrinda Nabar (Visiting Research Professor Programme under the Baakibab Borkar Chair) notes the story of an Indian poet who managed to have his work accepted by a Western literary journal by adding that his writing had been translated by him from an Indian language. ‘This story, whether apocryphal or otherwise, captures the experienced realities of Indian writing from the ‘margins’, a term which has ironically increasingly come to mean India, even in today’s globalised world. Ironic because it is Indian writing you speak of and it is India that has become the margin,’ says Prof Nabar. In this age of globalisation, however, the Indian poet mentioned would have had to meet

When we look back on history, we are able to perceive the effect a particular era has had on the people living in that period to the extent of colouring the character and thought of individuals. Women are singular in the bearing history has had on their lives and the lack of acknowledgement of their recordings of their times. Women have written from the earliest years, but they have received no place in a male dominated world. Despite the presence of the Buddhist theris’ literary works thousands of years ago, they became accessible only in the 20th century. The Bhakti poets Mirabai, Bahinabai and Janabhai were stylistically unique but they wrote in the vernacular about the everyday routine of life and their devotion. For example, Bahinabai recounts having a low caste mentor in Tukaram, while she came from a Brahmin family, and the repercussions of the situation. Dalit Marathi poet Hira Bansode’s poem in the late 20th century, Yashodhara, brings back before us the travails of the abando

Goa has talent bursting at its seams, and this is no secret. Unfortunately, in the sphere of drama enough of it has not been tapped. The reason for this is not a dearth of avenues, but rather the unwillingness of parents to permit their children to explore this area as a career option has been a stumbling block. In 1987, Kala Academy decided to start the School of Drama, initially called the Theatre Art Faculty, under the direction of S B Josalkar. The motivation was to secure talent in theatre and mould it according to its capabilities. The Director of the School of Drama, Mrs Padmashree Josalkar tells us, ‘Kala Academy invited my husband and me to come here. Before that we were in Delhi. My husband was in the Repertory Company of the National School of Drama and I was teaching at the Sardar Patel Vidyalaya as a drama teacher.’ S B Josalkar, a Goan by birth, had received a scholarship to the National School of Drama. It is no surprise then that he returned to his home state to give Go

Referring to globalisation in terms of time-space compression, a term first used by British geographer David Harvey, Professor Yudhishthir Raj Isar began his talk on Globalisation Versus Cultural Diversity at Goa University. The modern age has seen swifter movement of products, services and finance from one country to another; the arts, languages and culture have found a universal arena in the same way. So also, the connectivity between people across regions has increased. The innovations in telecommunications, transport and media, and the expansion of multinational corporations that are culture sensitive and their worldwide marketing strategies, etc, have all contributed to narrowing this time-space compression, in effect leading to globalisation. There are arguments that attempt to strictly classify globalisation in the brackets of positive or negative. Proponents idealise the concept, believing it to be solving the world’s economic problems, creating a platform for equality and enco