R. Benedito Ferrão is part of the “Story as Salve: Arab America Writes its Own Healing” workshop at MOVE 2017 (DIWAN 7). Held at the Arab American National Museum on Saturday, 18 November, 2017, the workshop will “create a space in which participants come together to learn creative ways in which to articulate and negotiate the traumatic.”
More information here: http://www.diwanart.org/schedule/
Kaustubh Naik will make a presentation titled ‘‘To merge or not to merge’ – that and other questions’ at the weekly Research Scholars colloquium at the Delhi School of Economics, New Delhi.
Time: Friday 27th October 2017 at 11 am
Venue: Ground Floor Classroom, Dept of Sociology, Delhi School of Economics.
Regions can be understood not merely as geographical terrains contained in arbitrary boundaries but also as modern imagined communities. In a multitude of such imaginations, it is rather imperative that one underscores the locus of these imaginations, especially to assess which imaginations get consolidated and sustained and which imaginations are written off in the due course of history. The discursive production of post-colonial Indian national identity has often written off the many attachments to culture, history, ethnicity and sovereignty that did not materialize in its current federal arrangement. In this presentation, Kaustubh will share some of his early reflections on the study of the political movement that aimed to territorially merge the former Portuguese territory of Goa with the newly formed Indian state of Maharashtra and invite us to think about the conditions influencing the regional political imaginations in the post-colonial Indian nation state, as well as the centrality of caste to these imaginations.
R. Benedito Ferrão will present “Twenty-Five Years after Dominic D’souza: Of (De)Coloniality and (Un)Queer Reclamations” at the UW-Madison Annual Conference on South Asia’s Feminist Pre-Conference: Gender, Sexuality, and Occupation, on 26 October, 2017.
On this, the twenty-fifth anniversary of Dominic D’souza’s death, and in light of the global shift away from AIDS-activism and towards marriage equality as the defining factor of current gay identity, this presentation will consider how the reclamation of D’souza as a Goan figure may renew the possibility of decolonial queer activism in South Asia.
More information here: http://southasiaconference.wisc.edu/559.htm
Dale Luis Menezes will present a paper titled, “Reginald Fernandes and Concanim ‘Romans’ in the Literary History of Goa” at the III Congresso Internacional do LIA – Laboratório de Interlocuções com a Ásia, on 19 October, 2017 at Casa de Portugal, São Paulo, Brazil. This presentation will be part of the Pensando Goa project, which aims to produce a literary history of Goa.
Reginald Fernandes’ writing career spans almost 40 years. This period that stretched around c 1955-1992, Fernandes wrote more than 120 novels or what in Concanim came to be known as ‘romans’ or ‘romaxeo’ (pl.). The Concanim ‘romans’ is not adequately studied, neither in the history of Konknni literature nor in the history of Goan literature. Fernandes’ writings give the impression of pulp on first glance: they were printed on cheap paper, the books were pocket-sized, the plots were formulaic and revolved around love stories, crimes, and magic realism, and the language used had a touch of the dramatic in it. Perhaps this is the reason why dominant canons of Konkani and Goan literature never seriously considered the writings of Fernandes – or indeed other writers in the genre of ‘romans’ – as legitimately constituting literature.
Fernandes’ writings not only talk about Goa, but also other places like Africa – often set in a magic realism-esque manner. The language used in Fernandes’ novels is infused with Portuguese or Portuguese-inflected words, and as such it points to larger connections across linguistic and geographical boundaries. Fernandes was inspired by pulp fiction in English – both in English pulp writings and films—which also suggests that Goan literature through the Concanim ‘romans’ had wider connections with other literary cultures. This study proposes to discuss the life and career of Fernandes and locate him in the historical context in which he produced his oeuvre.
By ALBERTINA ALMEIDA
Goa has lost a leading light in the death of Thälmann Pereira, advocate and trade unionist, and State Secretary of the Goa Unit of the Communist Party of India (Marxist). Thälmann was born in 1962 into a communist household. His parents led the party in Goa and were intimately involved with it. This probably is why he was named after the founder of the Communist Party in Germany, Ernst Thälmann. Yet despite this proximate connection, he did not, unlike many Communist leaders, wear this legacy on his sleeve. So much so that even his wife, Rita Dey Pereira, said that she did not, during their courtship, have an idea of the amount of space the red (meaning Communist) flag occupied in his life. It began unfurling during the course of their married life, to use her own words.
Exploring the Islamicate in Goa, Dale Luis Menezes will make a short presentation titled, “Azulejo tiles and the Islamicate in Goa” on September 4, 2017, at 7 pm, at 6 Assagao.
The presentation will focus on the azulejo tiles used in 17th century monuments in Goa. These tiles which were originally produced by the Persians, found their way to Western Europe through the Arabs. Initially Spain and later Portugal, adopted the art of making azulejo to so great an extent that it became indigenous to these two countries. The Augustinian buildings in Goa (Nossa Senhora de Graça [Our Lady of Grace] church, along with the convent of Santa Monica) located in Old Goa are the only religious buildings known to have used such tiles for ornamentation (c. 17th century and later). The complex political geographies in which the Portuguese Estado da Índia was located consisted of many forts, ports, as well as imperial formations such as those of the Mughals, Ottomans, Safavids and so on. Officials, missionaries, and traders from Goa would often travel within these realms. Hence, one can imagine a space that was connected with each other in dynamic ways, exchanging not just goods, but also cultural artifacts. The fact that such dynamics exchanges were taking place regularly should essentially make us seek the many ways in which cultural artifacts were exchanged. One such way of doing this is to deeply explore the ‘Islamicate’, which, as Marshall G. S. Hodgson and other historians subsequently have argued, is cultural and artistic practices inspired and related to Islam, but which is not necessarily religious in nature. Thus, one can easily expect to find Islamicate art right in the middle of a Catholic church or a Hindu temple. By formulating questions and theories about the origins of the azulejo tiles used in the Augustinian buildings, and the political conditions that may have led to their transport in Goa, this presentation seeks to open up Goan history to the Islamicate.
At the outset, I would like to remind you, that we cannot talk of a Comprehensive Economic Partnership without it being inclusive. In the spirit of substantive equality which India’s Constitution makers have envisioned with such foresight, and which the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) also emphasises, to be inclusive, both the process and the result must promote equality, promote equal democratic rights, must result in more equitable access to resources, more sustainable income generating opportunities and advance Development Justice for those who are most marginalised in each of these participating countries, and this includes women with their intersecting identities of caste, class, minority, and other axis of marginalisation. India is currently the second most unequal country in the world in terms of the distribution of wealth and gender inequality has been deepening in our country being one of the only countries where the division of labour and income gap is widening. This Agreement will accelerate further these inequalities.
We want to work in solidarity with our neighbours but any agreement with them must have objectives that ensure basic human rights to food, clothing, shelter, public universal access to basic amenities of water, electricity, and clean air, health facilities, education, sustainable and decent work and income earning opportunities to the peoples in each of these participating countries, and systems of accountability that mean existing human rights and environmental obligations will always have primacy over foreign investor interests.
R. Benedito Ferrão will present a paper titled ‘With this Sea-Port I thee Wed: Of Royal Dowries and Self-Makingin Salman Rushdie’s Midnight’s Children‘ at the Oceans and Shores: Heritage, People, and Environments conference – III CHAM International conference, FCSH/Universidade Nova de Lisboa, 12-15 July, 2017.
Ferrão’s paper will examine how Rushdie’s novel, Midnight’s Children, uses the early modern history of sea-ports and maritime trade to underscore the postcolonial location of characters and their Lusophonic connections as subaltern legacies subsumed in post-British India.
In having Mary Pereira/Braganza be Goan, Midnight’s Children brings into focus the significant utility of his character’s native land in the European imperial history of South Asia. Mary Pereira evokes the figure of Goa as one of the earliest colonies and then the last foreign dominion (1510-1961) in what was to become modern day India. In adopting the Braganza moniker, the character recalls an important historical moment in the making of coloniality. The 1662 marriage of Catherine of Braganza to Charles II was orchestrated to secure the relationship between two colonial powers. Through the alliance, England received the port city of Bombay as dowry.
Further, in renaming herself after the Portuguese infanta, Mary Pereira also evokes that other Catherine. On 25 November, 1510, Afonso de Albuquerque took the port of Goa. It was the feast day of Saint Catherine of Alexandria, and the Portuguese conqueror believed she had overseen his defeat of the Muslim ruler of the enclave. This conquestchanged the course of commercial relations between Europe and Asia, displacing Middle Eastern trade hegemonies. Simultaneously, the site where Saint Catherine discovered her faith – North Africa – doubly pagan and quintessentially “other” in the later Occidental imagination is also the continental location from which sprung the Moors: Muslims who once ruled over Iberia.
By centring on the iconic naming and renaming of Mary Pereira in Midnight’s Children, the paper argues that the novel uses the history of the ports of Goa and Bombay to challenge the Anglo-centrism of postcolonial thought in relation to India, especially by highlighting maritime commerce.
More information about the conference here.
Vishvesh Kandolkar and Pithamber Polsani will present a paper titled ‘The Ruination of the Inconvenient: Eroding Goa’s Intangible Heritage’ at the conference on Preserving Transcultural Heritage: Your Way or My Way, to be held at the School of Arts and Humanities, University of Lisbon, from 5-8 July, 2017.
In this paper, the authors argue that the architecture of monuments is not only emblematic of the history of a place, but also the lived experience of its people. Subsequent to Goa’s annexation by India, the State’s political dispensation has continued to obscure the history of the Portuguese empire in Goa while conveniently using the heritage of the Estado period in promotion of its tourism industry. The State’s attitude to heritage conservation has been biased towards addressing only the tangible components of heritage, such as architecture, while sidelining such intangible heritage as minoritised people who also require protection.