Dayanand Bandodkar, Ambedkar and Nehru

By KAUSTUBH NAIK

 

In his essay titled ‘A Warning to Untouchables’, Dr. B.R. Ambedkar appeals to the depressed classes to strive for two goals. The first one being the pursuit of education and spread of knowledge, for he believed that the power of the dominant castes rested upon the lies consistently propagated among the uneducated masses. Challenging the dominance of the privileged classes requires countering these lies which could only happen with education. Secondly, he asserts that the depressed classes must strive for power. Ambedkar says that “[w]hat makes one interest dominant over another is power [and] that being so, power is needed to destroy power”.

 

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The Hypocrisy of Goa’s Protesting Awardees

By JASON KEITH FERNANDES, DALE LUIS MENEZES,

AMITA KANEKAR, VISHVESH KANDOLKAR, and KAUSTUBH NAIK

 

In the context of a number of Sahitya Akademi awardees across India returning their respective awards in protest against the growing intolerance in India, in Goa around fourteen Sahitya Akademi awardees together with Padmashri awardees Maria Aurora Couto and Amitav Ghosh came together and issued a joint statement on 15 October, 2015. One would be struck by the hypocrisy contained in their press note released were it not for the fact that their politics of intolerance is so blatantly displayed all over the same note.

 

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The Remarkable Syncretism in Goa’s Early Modern Architecture

By AMITA KANEKAR

 

There is a tendency in South Asia to privilege the early in architecture, as George Michell mentions in his recent book, Late Temple Architecture of India (2015), as if beginnings are more important than later developments. And even when later works are examined it is usually in comparison with the earlier, as a linear progression, or – more often than not – a regression. This attitude of course fits in very well with the nationalist approach to Goa’s history, i.e. with the concerted effort to show that Goa has always been a part of India despite 450 years of Portuguese rule, and despite the non-existence of, both, Goa and today’s India before the Portuguese arrived. Thanks to this tendency, and the concurrent emphasis on the ‘Indian’ in Goa’s ‘ancient’ heritage, many people might be unaware that Goa is the home of a unique tradition of architecture of the early modern period. Old Goa is well known, of course, as a UNESCO world heritage site, but Goa’s remarkable heritage goes beyond Old Goa, to its own unique church tradition, its own mosque tradition, and its own temple tradition, all of which developed in connection to one another.

 

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When the Bahujans Speak

By KAUSTUBH NAIK

 

The discourse on Goa’s history oscillates between two dominant narratives, one is that of Goa Dourada –a reminiscence about a Goa that is European; and the second —Goa Indica– which is a nationalist reversal of Goa Dourada, at times propagated by oriental scholars. Both are often pitted against each other, ultimately trying to erase the existence of the other narrative. However, both these narratives emerge from elite rungs of Goan society and hence fail to represent the complex nature of Goa’s diverse social ethos. The inadequacy of these narratives lies in the very nature of their historiography which tends to ignore or silence the marginalized communities of the land. Till recently, no scholarly attempts of writing ‘history from below’ were made in the context of Goa and the recently published book India’s First Democratic Revolution – Dayanand Bandodkar and the rise of the Bahujan in Goa (2015) by Parag Parobo is a step towards bringing marginalized  narratives of history to the fore. Parag Parobo is a professor of History at the Goa University.

 

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‘CASI-NO’: Graffiti as Public Art

By VISHVESH KANDOLKAR

 

The word “CASI-NO” is painted on a wall next to the Panjim-Betim ferry bus-stop in the capital. This is not the only location where the graffiti exists. The choice of the ferry wall in the city seems to be an excellent location for the purpose of any protest art. But considering the context, it is surprising that this stenciled piece of art continues to sit right under the nose of the giant casinos which it is opposing. This piece of graffiti is an example of public art and more such works are needed to reclaim the public space from the unabashed domination and bombardment of consumerist commercial hoardings and signage.

 

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Fight the Lie to the Bull in the Name of Cultural Heritage!

By ALBERTINA ALMEIDA

 

The Chief Minister’s announced plan to restore bull fights in the Goan arena again, is mired in strategic fascist politics, given that restored is spoken of in the name of cultural heritage. Is this talk of restoration of bullfights going to be the proverbial foot through a door that will finally open up to sanction for all kinds of practices in the name of cultural heritage?

 

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The Shame of Speaking Konkani – III

By DALE LUIS MENEZES

 

Pride and shame, it appears, are two sides of the same coin. Invariably, pride seems to be a logical solution when an individual recognizes that s/he is being shamed by political institutions and establishments. In the past few weeks we have had occasions to discuss the operation of shame and humiliation within Konkani language politics. The discussion initially focused on a song by Alfred Rose and made some observations about the type of politics in which the man and his work were entrenched.

 

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Of Muthalik and Nagri Konkani

By KAUSTUBH NAIK

 

The ban on entry of Pramod Muthalik’s Sri Ram Sene into Goa has now been extended till January 2016 by the Goa Government. Drawing attention to another sinister group engaged in cultural policing, last week, BJP MLA Vishnu Wagh urged the chief minister to impose a ban on Sanatan Sanstha for its alleged links with the murder of Govind Pansare in Kolhapur.  While Sanatan Sanstha was alleged to have been involved in the Margao blast case few years ago, Muthalik, who achieved national attention after his associates ransacked a pub in Mangalore in 2009, wanted to set up a Ram Sene branch in Goa.

 

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Good Muslim, Bad Muslim

By AMITA KANEKAR

 

In the furor that followed the renaming of New Delhi’s Aurangzeb Road, the long dead emperor has been enjoying some of the best press he has had for the past 100 years. While there were some critics who still clung to his standard demonical image, saying that the renaming has just given an evil man unnecessary publicity, or that there are even worse characters gracing Delhi roads, quite a few appear to have realised that he was not as bad as all that.

 

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The Shame of Speaking Konkani – II

By DALE LUIS MENEZES

 

The writing of a second installment to my article ‘The Shame of Speaking Konkani’ (published a fortnight ago), is partly for emphasizing the problem at hand and partly fortuitous. I say fortuitous because, in response to my article, Damodar K Kamat Ghanekar wrote a letter to the editor (4 September, 2015) and had a rather interesting anecdote to narrate in the same. The manner in which the abovementioned anecdote is narrated further allows us to see how shame and humiliation operates within Konkani language politics.

 

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