Shame on Kuwait Goa Tiatristanchi Sonvstha, shame on you.
From: Angelo Baretto (angelob418@gmail.com).
Sent: Saturday, September 12, 2009 7:16:59 PM.
To: Goa-kranti.
It is a shame that there is no unity in KGTS Kuwait. All are tin- pot-"doldire". I am asking who are the "Kuwait's leading artistes of the Konkani stage" taking part? Nobody. because all the top tiatrist are not taking part in the musical show.
Jose Rod, comedian Philip, Sylvester Vaz & Irene Vaz, Laurent Pereira, Jennifer Rod, Manuel de SantaCruz have opted out because the members are not ready to bring the founder Marcus Vaz form Goa.
Don’t publish false news on the internet. KGTS is "kallash" and it is high time that people question KGTS why they are collecting lottery money if they cannot unite all tiatrists together. KGTS is run not by tiatrists but by those stupid idiots who don’t know what is tiatr and tiatrist.
How can KGTS say "'Tiatristponn Devachem Dennem" by dividing Kuwait Tiatrist? They only know to give big publicity but their hearts are full of jealousy.
Mendes Brothers, Rosary Ferns whose tiatr will be staged by Manglorian Group is also not there and so many others like Salu Faleiro , Xavier Furtado. Even Musician Soccorro and other musicians have opted out because of fighting in the KGTS and shamless Shahu is playing this time.
I am asking the President of KGTS, to first bring Unity in the KGTS and then pay tribute to late Padmashree M.Boyer otherwise KGTS will be exploded by the Kuwait audience and rotten eggs and tometoes will be thrown at you.
Tiatr Lover,
Agnelo Barreto.
KGTS Musical 'Tiatristponn Devachem Dennem"
Kuwait Goa Tiatristanchi Sonstha (KGTS) is all set to present an explosive musical in Konkani on Friday, September 18, 2009, at 4.30 pm, at the Al-Masra A/C Auditorium, Hawally. The musical is under the apt title Tiatristponn Devachem Dennem and,the mega event is also a tribute to the memory of the famous artiste of the Konkani stage, the late Padmashree M.Boyer.
Apart from Kuwait's leading artistes of the Konkani stage, tiatr lovers will also be regaled with outstanding performances from outstation artistes namely, Peter-Roshan, comedians Agostinho and Selvy, Goa's ace trumpeter Anthony de Velim and the newly crowned Global Konkani Best Male Singer Lawry Travasso.
September 14, 2009
September 13, 2009
Obituary - Altino Nunes
Altino Nunes(Volvaddo, Pilerne - Goa)
Beloved son of Felicidade / late Francisco Caetano
Loving Brother of: Anthony / Earnestine; Alzira / Melwyn; Avelar / Marina; Arlete / Victor
Ever Loving Uncle of: Malcolm, Ashley, Alexander, Kimberley, Victoria and CarlIsle.
Passed away in Goa on 09.09.2009 under tragic circumstances.
Funeral services will be held on Monday 14th Sept 2009, 4pm at St. John the Baptist Church, Pilerne.
G'BYE GOA: IN-MIGRATION. By: Valmiki Faleiro
G’bye Goa: In-migration
By Valmiki Faleiro
Before turning over to the story of in-migration into Goa, let’s recap two distinct
patterns we saw in how Goa got populated down the ages (with Mhars, other tribals,
Indo-Aryans, Moradores and Muslims.) We saw that Goa always was a land of
migrants. Every man, woman and child in Goa, however loud the protestations of
being “Goan,” descends from a migrant at some point or the other in Goa’s
demographic history.
We also saw how, save the ancient Mundaris and Kharvis and latter-day Moradores
and Muslims, every successive people that descended on Goa subjugated the older
settlers. (This, pointedly, in the context of post-1961 in-migration.)
Just as Goan emigration was largely neither forced nor exclusive to the Portuguese
era, in-migration was not forced (save the slaves) nor, as some believe, a post-1961
phenomenon.
Traders from West Asia and western India, including St. Thomas Christians from
Kerala, were in Goa’s capitals since the early Christian era.
In-migration during the Portuguese period would have begun from 1510 itself, when
Afonso de Albuquerque encouraged his men to marry the widows of slain Bijapuri
soldiers. With the tantalising appeal of oriental skin and spice, few whites who
married and raised families here would have returned to Portugal, or Bijapur.
Later, under a flourishing slave trade, arrived the beautiful colours of black, brown
and yellow from Africa, Pegu/Burma, Siam/Thailand and China. A few slaves were
retained in Goa as domestics and, inevitably as can be imagined, inter-bred.
Portuguese presence thus promoted a new local breed of people, “Mesticos” (of
mixed descent.) There also was a spatter of “Descendentes” (settled whites), whose
progeny married locals and integrated into Goan society.
In 1744, the Portuguese king, unmindful of the geo-political losses of his empire in
India, ordered his new Viceroy, Miguel Pedro de Almeida, Marquis de Castello Novo,
to induct artisans from Thane, near Mumbai, into Goa. Miguel did not just that, but
recaptured the Alorna fort (actually the isle of Arabo in Pernem taluka) from the
Bhonsles on May 4, 1746. (This added to the further Marathicization of Konknni,
north of Bardez.)
Around that time, West Asian horse breeders were smuggled in by colonial dimwits,
in a failed attempt to raise Arabian horses in Goa, to bite into the lucrative trade in
this prized war machine (see this column of Aug 3, 2008.) Those imports were
housed in Sattari and Bicholim, whence they spread to the rest of Goa, to become
“Goan Muslims.”
In the late 19th century, with modernization of Mormugao port, linked by railroad to
mainland India, arose a huge manpower shortage. Bhaiyyas from India’s Northern
Provinces were imported as dock labour. Throughout the 19th through the mid-20th
century, as Goans emigrated in increasing numbers, there were continuous trickles
of Indian migrants into Goa, like most cobblers in Goa-1961, who had come in from
neighbouring Kolhapur and Belgaum districts.
The dilution of the so-called “Goan Identity” thus began while the Portuguese were
still here. Poorer migrants from elsewhere in India sought better pastures in Goa, just
like Goan émigrés who went to other places for the very same reason. As Goans left
their land for better economic opportunity, others arrived here to fill the vacuum.
According to the Census of 1900, “migrants” accounted for 11% of Salcete’s
population and 16% of Bardez. By the late-1950s, closing years of colonial rule,
Goa’s population rose to about 6.00 lakhs. Almost a quarter, or 25 per cent, was
migrant, either imported or voluntarily settled here from elsewhere in India.
Together, the ancient and medieval migrants, and 19th/20th century ones from British-
India, formed the social matrix of the Goa we knew in 1961, the turning point year in
modern Goa’s history.
Goa-1961 was a delightful mix of tribes, castes, races and religions, co-existing in a
civilised way (meaning, with an exterior sheen of tolerance but resentments within.)
Caste and its ills, related to things like marriage and dowry among Goans, has been
eloquently discussed by late Prof. (Dr.) Olivinho JF Gomes, IRS, in his “Village Goa”
(S. Chand & Co., New Delhi, 1987.)
P.S.: I’m appalled at the humiliation of a person of the stature of Nandkumar Kamat
at a Goan eatery at Calangute beach. Dr. Kamat himself agonized over the story at
http://www.navhindtimes.in/opinions/2735-discrimination-against-locals-i. I shall
never again step into that place, even free. Long-time Calangute Sarpanch, late JM
Souza Lobo, must be turning in his grave… (ENDS)
The above article appeared in the Herald, Goa, edition of September 13, 2009
By Valmiki Faleiro
Before turning over to the story of in-migration into Goa, let’s recap two distinct
patterns we saw in how Goa got populated down the ages (with Mhars, other tribals,
Indo-Aryans, Moradores and Muslims.) We saw that Goa always was a land of
migrants. Every man, woman and child in Goa, however loud the protestations of
being “Goan,” descends from a migrant at some point or the other in Goa’s
demographic history.
We also saw how, save the ancient Mundaris and Kharvis and latter-day Moradores
and Muslims, every successive people that descended on Goa subjugated the older
settlers. (This, pointedly, in the context of post-1961 in-migration.)
Just as Goan emigration was largely neither forced nor exclusive to the Portuguese
era, in-migration was not forced (save the slaves) nor, as some believe, a post-1961
phenomenon.
Traders from West Asia and western India, including St. Thomas Christians from
Kerala, were in Goa’s capitals since the early Christian era.
In-migration during the Portuguese period would have begun from 1510 itself, when
Afonso de Albuquerque encouraged his men to marry the widows of slain Bijapuri
soldiers. With the tantalising appeal of oriental skin and spice, few whites who
married and raised families here would have returned to Portugal, or Bijapur.
Later, under a flourishing slave trade, arrived the beautiful colours of black, brown
and yellow from Africa, Pegu/Burma, Siam/Thailand and China. A few slaves were
retained in Goa as domestics and, inevitably as can be imagined, inter-bred.
Portuguese presence thus promoted a new local breed of people, “Mesticos” (of
mixed descent.) There also was a spatter of “Descendentes” (settled whites), whose
progeny married locals and integrated into Goan society.
In 1744, the Portuguese king, unmindful of the geo-political losses of his empire in
India, ordered his new Viceroy, Miguel Pedro de Almeida, Marquis de Castello Novo,
to induct artisans from Thane, near Mumbai, into Goa. Miguel did not just that, but
recaptured the Alorna fort (actually the isle of Arabo in Pernem taluka) from the
Bhonsles on May 4, 1746. (This added to the further Marathicization of Konknni,
north of Bardez.)
Around that time, West Asian horse breeders were smuggled in by colonial dimwits,
in a failed attempt to raise Arabian horses in Goa, to bite into the lucrative trade in
this prized war machine (see this column of Aug 3, 2008.) Those imports were
housed in Sattari and Bicholim, whence they spread to the rest of Goa, to become
“Goan Muslims.”
In the late 19th century, with modernization of Mormugao port, linked by railroad to
mainland India, arose a huge manpower shortage. Bhaiyyas from India’s Northern
Provinces were imported as dock labour. Throughout the 19th through the mid-20th
century, as Goans emigrated in increasing numbers, there were continuous trickles
of Indian migrants into Goa, like most cobblers in Goa-1961, who had come in from
neighbouring Kolhapur and Belgaum districts.
The dilution of the so-called “Goan Identity” thus began while the Portuguese were
still here. Poorer migrants from elsewhere in India sought better pastures in Goa, just
like Goan émigrés who went to other places for the very same reason. As Goans left
their land for better economic opportunity, others arrived here to fill the vacuum.
According to the Census of 1900, “migrants” accounted for 11% of Salcete’s
population and 16% of Bardez. By the late-1950s, closing years of colonial rule,
Goa’s population rose to about 6.00 lakhs. Almost a quarter, or 25 per cent, was
migrant, either imported or voluntarily settled here from elsewhere in India.
Together, the ancient and medieval migrants, and 19th/20th century ones from British-
India, formed the social matrix of the Goa we knew in 1961, the turning point year in
modern Goa’s history.
Goa-1961 was a delightful mix of tribes, castes, races and religions, co-existing in a
civilised way (meaning, with an exterior sheen of tolerance but resentments within.)
Caste and its ills, related to things like marriage and dowry among Goans, has been
eloquently discussed by late Prof. (Dr.) Olivinho JF Gomes, IRS, in his “Village Goa”
(S. Chand & Co., New Delhi, 1987.)
P.S.: I’m appalled at the humiliation of a person of the stature of Nandkumar Kamat
at a Goan eatery at Calangute beach. Dr. Kamat himself agonized over the story at
http://www.navhindtimes.in/opinions/2735-discrimination-against-locals-i. I shall
never again step into that place, even free. Long-time Calangute Sarpanch, late JM
Souza Lobo, must be turning in his grave… (ENDS)
The above article appeared in the Herald, Goa, edition of September 13, 2009
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