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Intentionally blurring lines between fiction, biography and autobiography, this article maybe 'narrative' proposes a narrativized 'cultural speculation' on Goan-ness in the experience of diaspora. [ABSTRACT FROM AUTHOR]

In this narrative, Shelly Bhoil, Indian poet and scholar, resident in São Paulo, Brazil, tells the story of another long-time Indian resident in São Paulo, Joana Juliana Pinto Mascarenhas. [ABSTRACT FROM AUTHOR]

Author Jessica Faleiro writes about her experience of being a Third Culture Kid of Goan origin who was raised in the Middle East, outside her parents' culture and in a space between theirs and her host country's culture. She writes about the impact of being raised in this interstitial culture and how it influences her writing. [ABSTRACT FROM AUTHOR]

An American who emigrated to Australia, but ultimately returned home, views sympathetically the experience of two generations of a Goan family that went to Tanganyika before World War II. The mother returned to Goa after her husband's death, the sons went to other nations, but two also eventually came back to a Goa they did not know. What is the effect of such wandering on people? There can be many answers, but one is that migrants are forever separated from those who never left home. Sometimes migration seeps into your very personality, creating diffidence or hesitancy to be involved. You hang back because you are not "local." Your center is forever elsewhere. Are you not condemned to sing the blues? [ABSTRACT FROM AUTHOR]

Ben Antao is a journalist and fiction writer living in Toronto, Canada. His latest novel is Power and Politics (2015), published by CinnamonTeal of Margao, Goa. In this interview, he talks about his childhood in Goa, his education, both in Goa and Mumbai, his life as a journalist in Goa and Mumbai and his life and career in Canada as journalist, teacher and writer. [ABSTRACT FROM AUTHOR]

The present study approaches T. B. Cunha's years in Paris, in particular his writings along the 1920's, linking such activity to his intervention in major debates that primordially ran in intellectual magazines and newspapers, namely regarding the role of the intellectuals, the Indian National movement and anticolonial thought and activism. As a Marxist anticolonial nationalist thinker, acting when such family of thinkers was gaining form, his writings should be inscribed in the process of affirmation of the autonomy of anticolonial thought and movement, anticipating directions lengthily explored latter by other better-known authors. These writings are furthermore important to read his action, along the thirty years that followed, for the cultural and political liberation of Goa from Portuguese colonialism. [ABSTRACT FROM AUTHOR]

Professor Rochelle Almeida of New York University spent an afternoon with the poetnovelist Antonio (Tony) Gomes in New York City recently. It was an opportunity to discuss the presence of Goa in his writing, the forces that inspire him as a diasporic writer of Goan heritage and the challenges of producing literary creativity while serving as an internationally recognized cardiologist in one of New York's leading hospitals. The role played by his trajectory as an immigrant from India and the personal highs and lows of his life as featured in his writing were also discussed. [ABSTRACT FROM AUTHOR]

The nationalist movement in Portuguese India has not been systematically analysed and the studies produced exclude women's voices. In this article, I will present a small constellation of women nationalists who, since the beginning of the anti-colonial movement, were engaged in the larger Indian group of satyagrahis, therefore merging into the pan-Indian freedom movement. As I will try to show, there was a transit of ideas and of ideals from Goa to India and from India to Goa, in which Goan women played a crucial role, crafting nationalism and national belonging against the winds of colonial rule, therefore crossing the geographical borders of colonized Goa to the broader nation of India. They invite us to re-examine the role played by women through their emancipatory actions, under colonial and patriarchal rules that restricted their political and civic participation. Discursive images need, therefore, to be deconstructed when considering women's participation in the public arena, which overran the boundaries imposed by family, caste and political power. They also illustrate that, unlike what a substantial portion of scholarship on Goa has assumed, Portuguese colonialism was not secluded in the mythical universe of Goa Dourada, "Golden Goa". I will try, therefore, to borrow a Chakrabarty-inspired expression regarding Europe, "to provincialize Goa", a procedure that entails looking at Goa not from Lisbon but from India, in the broader extension and expansion of the British raj and of its negotiations with Indian culture, mainly with Hinduism. [ABSTRACT FROM AUTHOR]

This article presents an approach to literature written by Goan emigrants, integrating it into the Goan literary canons. It presents three case studies, encompassing works by Vimala Devi, Ben Antao, and Victor Rangel-Ribeiro. [ABSTRACT FROM AUTHOR]

This paper examines the representation of the Goan ayah in the recent history of Goa. Taking Damodar Mauzo's Karmelin (1981), a novel which portrays the life of a Goan woman who migrates to Kuwait for employment, as an entry point, I will attempt to discuss the various issues pertaining to the representation of the Goan ayahs found in the historical record. It is claimed that the figure of the Goan ayah was viewed with suspicion when they migrated from Goa to Bombay, to be employed as domestic helpers. I attempt to highlight how Goan men and a few upper-class Goan women, in Goa and Bombay, shared an anxiety that in the anonymity of the metropolis the Goan ayah might transgress various boundaries: sexual, religious, caste, moral, and societal. Following this logic, I argue that rather than being a complex narrative about Goan women, Karmelin is a reiteration of a form of representation that harbors suspicion and anxiety about the migrating woman. Karmelin places the figure of the Goan ayah as central in its storyline precisely because stories about the 'scandalous' behavior of the ayahs in the diaspora have been circulating in Goan society for many years. [ABSTRACT FROM AUTHOR]

Conducted between February and April, 2017, this e-conversation with writer, literary critic, and professor Peter Nazareth engages him in topics of the Goan diaspora, Goan literature, as well as his own writing and criticism. As a writer of novels, radio plays, and short stories, and as a critic of multiple literatures, Nazareth is asked to reflect upon historical, personal, and other influences on his work, as well as the reception of it. In his responses, Nazareth draws from familial and personal history as a writer whose lived connections include East Africa, South and Southeast Asia, and the West. Additionally, his perspective covers such moments of import as the end of colonialism in East Africa and the Asian expulsion from Idi Amin's Uganda. He is also asked to comment upon the trajectory of twentieth and twenty-first century Goan literature as an early anthologist of writing by those of Goan origins in various parts of the world. In so doing, Nazareth recalls how he came to the work of writers Leslie de Noronha and Violet Dias Lannoy, the latter an author whose novel was published posthumously. Further, the gamut of issues covered include inter-communal socialities and antagonisms, literature and identity diversity, and the fraught terrain of claims to authenticity. [ABSTRACT FROM AUTHOR]

This paper interprets movement within the frames of citizenship theory. The ambit of citizenship is opened up to include citizenship acts and practices, understood as movements towards changes in relationships. Such attention to movement also directs consideration towards the concomitant acts of fixing or prevention of the movement of political subjects. The argument of this article is that looking at Goan communities in this manner opens up new vistas for our scholarship. Additionally, it would enable scholars of Goa to move away from the tendency to fix Goans in frameworks inherited from British Indian cultural nationalism, which are very often carried forward in post-colonial theory that has emerged from British colonial experience. Finally, the article draws attention to the fact that as producers of discourse, scholarly works often hold the possibility of being tools for fixing political subjects and preventing their movement. [ABSTRACT FROM AUTHOR]

The identity narrative of Goa is problematic due to its historical fragmentations in terms of caste, class, languages and religions. This fact, however, is glossed over by both fiction and non-fiction writers who have depicted Goa as some kind of Eldorado with religious and linguistic harmony as its main characteristics. This construct is more fictitious than real and is meant to charm the readers. This situation can be overcome if Goa produces a genuine 'exile'. This article makes a philosophical case for the same. [ABSTRACT FROM AUTHOR]

Goan emigration to Bombay during the late 19th and early 20th centuries had a strong impact on the city, influencing its culture and society. This created an uneasy juxtaposition between the pre-existent Catholic community in Bombay, who came to be known as East Indians, and the newcomers. Within the framework of colonial Bombay, the Goan migrants found employment, creating mutualistic structures such as clubs, housing societies and micro credit banks, developing agency in certain sectors. Goans tended to settle in specific neighbourhoods, where their presence influenced the cityscape and urban life of Bombay. By mapping the impact of Goan emigration to Bombay, one can understand how the community adapted itself to a new cosmopolitan environment, creating a web of dwellings and services that allowed the Goans to adjust, settle, and feel at home. Using primary and secondary sources, we will focus on the numerous Goan clubs, housing societies and Goan-owned economic activities that mushroomed in Bombay during the early 1900s. By addressing how the Goan community established itself in Bombay, we will argue that convergence towards the same geographical areas was a factor in the rivalry with the East Indians, as was the internecine religious strife usually described as the Padroado-Propaganda dispute. This rivalry between the two Catholic communities evinced conflicting notions of collective identity, with citizenship, race, and language playing determinant roles. [ABSTRACT FROM AUTHOR]

This article engages Goan diasporic dynamism in littoral East Africa – Mozambique and Zanzibar, respectively. It begins by considering a series of images taken by Mozambican photographer Ricardo Rangel, that of a rural Goan fishing community living across the bay from Lourenço Marques (present day Maputo), in the small village of Catembe in the early 1970s on the eve of Portuguese decolonisation. It then places this photo archive in dialogue with one compiled by Ranchhod Oza, of Capital Art Studio in Stone Town, Zanzibar, with a focus on his visual representations of a minority Goan community during the 1950's that took up positions as tailors and bakers (and photographers) in this urban setting that was once a thriving centre of cosmopolitanism and global trade. That both of these communities are the product of Indian oceanic circuits of exchange mobility will suggest the role that understudied minority communities had in forming port cities scattered across littoral Africa. Using these visual bodies to think about intersections and divergences of representations of Goan-ness in two distinct locations and timeframes, the article brings new cultural forms, i.e. the visual, to the fore for elaborating on the (Goan) African everyday, expressive moments captured on film. [ABSTRACT FROM AUTHOR]

This article examines the ways in which young migrant men are constructed as potential employees in a British town where service sector employment, often on a casual or precarious basis, dominates the bottom end of the labour market. Low-wage jobs in many British towns are now constructed as feminized, low waged and demanding personal skills of empathy and servility. In this context, young men, and especially young men of colour, including recent in-migrants, are at a disadvantage, constructed by employers, agencies, co-workers and customers as less eligible workers than 'locals'. We use the experiences of young men from Goa as a lens though which to trace the ways in which expectations and experiences when looking for employment produce a hierarchical division of labour in precarious jobs at the bottom end of the service sector. [ABSTRACT FROM AUTHOR]

In the audiological test battery, speech audiometry plays an important role. It measures an individual's sensitivity to speech stimuli and higher level linguistic activities. In a standardized audiometric procedure, speech awareness threshold, speech recognition threshold and speech identification scores are measured using different speech stimuli such as consonants, spondees, phonetically balanced words and sentences. To enhance the accuracy of speech audiometry, speech stimuli should be developed and standardized in the native language of an individual. Considering this, speech audiometry materials have been developed in several Indian languages and standardized. Konkani is one of the national languages of India and is official language and mother tongue of the Goa state (Southern State of India) which consists of two dialectal variations (Christian & Hindu). With reference to Konkani language, speech stimuli to assess speech audiometry scores are not available. The purpose of this study was to develop speech audiometry material (phonetically balance word list) in Goan Konkani language (common to both dialects) which can be used to assess speech identification performance in individuals with hearing impairment. Two lists of phonetically balanced words (20 words in each list) were prepared based on the frequencies of occurrence of different phonemes in Konkani language (common to both dialects). Using these two word list, Speech Identification Scores (SIS) were measured for normal hearing and sensori-neural hearing loss individuals. The two word lists developed were found to be effective in discriminating normal hearing from hearing impaired individuals. Test-retest reliability was found to be high. This indicates that the Phonetically Balanced (PB) words developed in this study are consistent enough to be used routinely when establishing SIS in the clinical population. [ABSTRACT FROM AUTHOR]

Throughout 2011, events celebrating, debating and criticizing the 50 years of Goa's existence within the Indian Union took place across Goa. These debates oscillated between the poles of perceiving what happened on the 19 December 1961 as either ‘liberation’ or ‘occupation’, reflecting the broad spectrum of perspectives at the time. Missing from these discussions were the views of Goans beyond Goa, across the Indian Ocean in East Africa and further afield. Even when divided by the Indian Ocean from life in Goa, they retained an interest in their country of origin. This paper uses archival and oral history sources to contextualize and understand East African Goans' responses, to address this gap in the literature, to problematize some existing accounts of the events and to draw attention to the significance of transimperial connections across the Indian Ocean. I argue that the lack of active involvement in political developments by the majority of Goans – whether they were in Goa or in East Africa – was intimately linked to the anxiety many of them felt about what the creation of nation-states in both the Indian subcontinent and East Africa would mean in practical terms for individuals' lives ‘on the ground’. [ABSTRACT FROM PUBLISHER]

Context: Although, incidence of complete edentulism has decreased, partial edentulism is still prevalent in the country. This study aims to establish a relationship between socio-demographic variables, etiological factors, and partial edentulism. It also evaluates the prevalence of different classes of partial edentulism according to Kennedy's classification. Materials and Methods: An institution-based, cross-sectional study was conducted on a randomly selected population in the state of Goa, India. The study group included patients who attended the Outpatient Department (OPD) of Prosthodontics during September to October, 2009. Data were acquired based on a pre-formed pro-forma (inclusive of a structured questionnaire and clinical examination) and was statistically analysed using the chi-square test. Results: A total of 423 participants were enrolled for this study. Three hundred and twentytwo individuals were partially edentulous indicating a prevalence rate of 76.12%. 54.97% were females. The peak was recorded in the age group of 24-34 years, 51.24% were un-employed, 54.97% belonged to the medium income group, 58.07% resided in urban areas, 48.45% belonged to the basic educational group and 54.35% had a fair oral hygiene status. Kennedy's class III group (50.30%) was the most frequent type of partial edentulism. An association between the aforementioned characteristics and partial edentulism was recorded with a statistically significant association between partial edentulism and two characteristics, namely monthly family income and education. Conclusion: Partial edentulism is dependent on a combination of socio-demographic factors and the present study reveals a high prevalence rate of partial edentulism in the studied population. [ABSTRACT FROM AUTHOR]

Postcolonial scholars have theorized colonization as a complex and contradictory experience of subject formation for the colonized; despite what are often strategic performances of mimicry, the colonized come to know themselves as inferior or as shaped by multiple and mutually competing demands on their identities. However, it is not clear that all colonized groups experience this form of ambivalence or hostility towards former colonizers. This article examines the postcolonial identities of a particular sub-group in the South Asian diaspora: Catholic Goans in Canada. Drawing upon qualitative interviews with thirteen Catholic Goan women in the Greater Toronto Area, we argue that not enough attention has been paid to the multiplicity of identities that emerge out of colonial contexts. For example, some of the participants in this study narrated their Portuguese influenced identities as something to be embraced and even celebrated. More interestingly, several participants demonstrated a stronger connection to the European influences on their identities (English language, Catholicism as the dominant religion and western cultural traditions) than they did towards 'Indian' cultural markers. In fact, the defining of themselves as Goan and not Indian was a noticeable part of some participants' narratives of identity. In this discussion, we explore how the Self/Other distinctions created under both Portuguese and British colonization in the sub-continent remain salient features of postcolonial identities in the South Asian diaspora. [ABSTRACT FROM AUTHOR]

Highlights: [•] P. aeruginosa and E. fergusonii were isolated from crude oil contaminated sediment. [•] The isolates were able to grow in saline (3% NaCl) conditions. [•] Alkanes were degraded at higher rate when compared to polyaromatic hydrocarbons. [•] Hydrocarbon degradation depends on size, ring number, solubility and alkylation. [•] The isolates survived in saline conditions till the last day of the experiment. [Copyright &y& Elsevier]

This article explores the domestic consumption practices of five Goan Catholic Brahmin families throughout their long migration experience in the twentieth century. It discusses the potentialities of an analysis anchored in ordinary domestic material culture and consumption in general, and in food in particular, for the discussion of their specific trajectories in Goa, Mozambique and Portugal. I argue that food preparation and consumption, along with other everyday practices, played a significant role in structuring relations with the context of origin. This central role consists of establishing a coherent link between present and past, as well as between the various locations inhabited, whilst displaying a distinctive habitus profoundly marked by colonialism and migration. [ABSTRACT FROM PUBLISHER]

Foodwork and women's primary responsibility for foodwork have long been interpreted by feminist scholars as a site of gender oppression for women; yet the gendered meanings of foodwork are complicated when race, diaspora and ethnic identity are also taken into account. This article examines the meaning of food and foodwork for Goan women in Toronto, Canada, and the role of food in creating and maintaining distinctly gendered ethnic identities. Catholic Goan identity, born from Portuguese colonization of an area in what is now Western India, has few unique markers of ethnic distinction from other Indians. In this context Goan cuisine takes on a particular symbolic significance. In this qualitative study with first-generation Canadian Goan women (N = 13) the gendered role of women in foodwork was seen as having particular power or ‘currency’ within the family and community, valued for fostering and supporting Goan identity. We argue that the same foodwork practices that constitute gendered oppression for women may simultaneously confer a form of ‘culinary capital’ within the social arena of their own diasporic community. [ABSTRACT FROM AUTHOR]

The article presents an analysis of the results of a doctoral research on the life of Catholic-converted Goan Brahmin families in colonial Mozambique who were forced to migrate to Portugal during the independence process in the African nation. It discusses the past homes, material culture and domestic consumption practices of the families which proved their dominant position in the colony. It notes that the Portuguese way of living has contributed to their display of a Portuguese home in Africa.

Reflecting on the often diffuse use of the concepts transnationalism and translocality this paper argues that the terms need to be historicised. The case study of migration movements of Goans across the Indian Ocean and beyond it illustrates the argument that the temporal layers of translocal, transnational and global phenomena cannot be conceptualised without taking into account the characteristics of the different locations concerned. In a further step, it is argued that specific space time relations are correlated with specific forms of social interaction. The identity of Goans was constituted within the translocal, transnational, and global temporal layers in the context of their twice migration. Social institutions such as the church, the club, and schools played an important role in this process. Arguably, the connection between migration movements and identity formation can be applied to other migratory groups who shared a similar history. [ABSTRACT FROM AUTHOR]

Arriving in India in the mid-1930s seeking performance opportunities and an improved quality of life, African American jazz musicians were active in expanding the presentation and consumption of jazz and Western popular music. Finding appeal in the power and success that African American musicians commanded, Anglo-Indian and Goan musicians also performed jazz in cosmopolitan centres throughout India. In Bombay, Goan musicians integrated Western popular music into local live performances in cabarets, and eventually into some early film songs. This article outlines the role of African American musicians in increasing the terrain of Western popular music in India beginning in the 1930s, and concludes by speculating on the artists' influence on early Bombay cabaret songs and the 'hybrid' music of the early film industry. [ABSTRACT FROM AUTHOR]

Focusing on Goa in India, this paper discusses the role of cultural syncretism in the fostering of quotidian and organic civility. It has been argued that Goan cultural syncretism serves to bridge cultural differences between Hindus and Christians and concomitantly promotes intercommunity civility. In particular the habitual respect of, and participation in, the practices of other religions help to weaken or even negate the divisive and exclusionary tendencies that have resulted in violent conflict in many parts of the world. It is apparent that Goans make deliberate and unconscious attempts to create spaces for civic engagement that transcend the boundaries of their respective culture or subjectivity. I argue that these attempts constitute a process of interculturalism expressed in different forms such as quotidian civic engagement, the ecumenism of religious feasts and festivals, and the initiatives of civil society in challenging communalism. [ABSTRACT FROM AUTHOR]

The article presents ethnographic research concerning the social attitudes of nationhood, citizenship and group identity within the Goan community and their repatriation to Portugal after 1961. Introductory details are given describing the connections of the Portuguese to the Indian state of Goa and its reception of Indians who fled Goa to resettle in Portuguese lands after its political transition. The identity constructions of the Portuguese Indian community are then addressed both before and after the military incident. The Goan-centered social institution the Casa de Goa, in Lisbon, Portugal is also discussed.

The state of Goa provides an unusual example of tourism development. While responding with a measure of fatalism to the invasion of hippy tourists in the 1960s, some of whom remain in Goa today, Goans are rather more divided in their responses to the influx of mass tourists, which began over a decade ago. The onset of tourism on a large scale has produced pressures on both society and the environment. Reactions to mass tourism have been varied, but include the more organized forms of stakeholder resistance that are common in India. Major issues that have emerged center on the community's reaction to disputes over the use of land and, in particular, the use and abuse of beaches. This article first focuses on the history of conflict between two groups of Goan stakeholders: the small-scale entrepreneurs who seek a living from tourism through the running of beach shacks, hawking, and rave party organization, and the large corporate interests who have seen tourism development in terms of beach-front hotels and casinos, who see the market as an unsophisticated extension of sunlust tourism by Europeans. The conflict between these two groups is then studied in the context of the responses of a third significant stakeholder group, the Goan authorities, both in the form of the state government and the Goan police. The role of protest movements is also considered. The issues of land use, planning, and community involvement in tourism development emerge from the analysis as significant in critiquing the way that tourism has evolved in recent years. In a broader view, the issue of conflicting views of Goan identity by Goans themselves becomes significant. The article concludes that the development of tourism in Goa has started down an inherently unsustainable route for reasons grounded in the broader context of changes in both global and Indian tourism. It is only very recently that planning by the authorities and producers of tourist products has begun to adopt a resource audit approach. The major concern for Goan tourism is whether these more recent responses are well founded and sufficiently timely. [ABSTRACT FROM AUTHOR]

The article discusses the role of computer-mediated communication (CMC) in the construction and maintenance of cultural identities among diasporic Goans in Goa, India. The main role of CMC for Goans is the formation of virtual community which is a place-like aspects and tool-like aspects where people meet. It was also noted that CMC is a social impaired medium for the development of new social formation and maintain the diasporic identity of Goans.

This article discusses caste hierarchy and competition in an overseas Indian community. Goans are from the former Portuguese colony of Goa, since 1961 a territory of India, who began to migrate to East Africa. In migrating from a rural society in India with its attendant caste system, Goans in East Africa have perpetuated the notion of caste, as distinct from a caste system, that is, a hierarchy of economically complimentary units in the overseas urban society. In migrating to Kenya, as well as other parts of East Africa, Goan people became urbanized. Goans were eager to migrate to East Africa because economic opportunities were more numerous and attractive than in Goa. Caste forms the basis of structural units, which compete for power in the Goan community. Caste and to some extent occupation, serve as the distinguishing criteria of ranked social groups. Caste has important political functions in Goan communities of East Africa. It is a political symbol around which competing factions vie with one another for control of communal associations.