Suresh Gundu Amonkar, a distinguished Goan educationist, writer, and Padma Shri awardee, provides a nuanced exploration of Goa’s historical transformation in his book Goenchem Saunsarikikaran (Globalization of Goa), published in 2017 by the Directorate of Art and Culture, Government of Goa. Written in Devanagari Konkani, the work examines the social, religious, linguistic, and cultural shifts in Goa during the 16th and 17th centuries, particularly through the lens of Fr. Thomas Stephens’ Christa Purana, a Christian epic published in 1616.
Amonkar reframes the Portuguese colonial encounter not merely as conquest or religious conversion but as a complex process of globalization, influenced by broader European movements like the Renaissance, Reformation, and Counter-Reformation.
Contextualizing Goa’s Globalization
Amonkar’s analysis situates Goa’s transformation within the arrival of the Portuguese in 1510, marked by Afonso de Albuquerque’s conquest of the Isle of Goa. This period introduced profound changes, as Portuguese colonial policies, including Christianization and the Inquisition, reshaped Goan society. However, Amonkar argues against viewing this solely as a narrative of conflict or oppression. Instead, he proposes that the encounter between Hindu and Christian cultures was a form of early globalization, where East and West engaged in a dynamic exchange of ideas, practices, and identities.
He emphasizes the indirect influence of European intellectual movements. The Renaissance’s humanistic ideals, the Reformation’s challenge to Catholic authority, and the Counter-Reformation’s Catholic resurgence shaped the Portuguese approach to governance and evangelization in Goa.
These global currents interacted with local traditions, creating a hybrid cultural landscape. For instance, the Portuguese introduced new administrative systems and architectural styles, while local communities adapted these influences, blending them with indigenous practices.
Fr. Thomas Stephens and Christa Purana
Central to Amonkar’s thesis is Fr. Thomas Stephens, a Jesuit missionary and the author of Christa Purana. Stephens, who arrived in Goa in 1579, is celebrated for his efforts to bridge cultural divides. His Christa Purana, written in the Marathi ovi meter (a quatrain form used in narrative poetry), narrates the life of Jesus Christ in a style resonant with Indian literary traditions.
Amonkar highlights Stephens’ use of the Vaikuntha model, which framed Christian theology in terms familiar to Hindu audiences, drawing parallels with Vaishnavite concepts of divine abode.This work, according to Amonkar, exemplifies cultural synthesis. Stephens’ choice of the ovi meter and his incorporation of Indian poetic conventions made Christa Purana accessible to Goan readers, both Christian converts and Hindus.
The text’s Indianization—its adaptation of Christian narratives to local cultural frameworks—demonstrates how globalization in Goa involved not just imposition but also negotiation and adaptation. Amonkar notes the enduring literary significance of Christa Purana, which remains a landmark in Marathi literature for its poetic beauty and cultural sensitivity.
Social and Cultural Transformations
Amonkar delves into the societal changes that accompanied Portuguese rule. He describes the pre-colonial Goan village of Adolshi (a fictional setting in his analysis), stratified into Brahmin, Nayak (Kshatriya), and other caste-based settlements, each with distinct religious practices and deities. The arrival of the Portuguese disrupted this structure, introducing Christianity and prompting migrations, particularly among some Hindus though migration out of had older history. Christians also migrate out of Goa. Hence the issue of migration out of Goa is complex and cannot be reduced to mere escape from simply Portuguese persecution. It als opened opportunities as we see in our days with the neo-migrations to destination like London.
Christians, meanwhile, found in Christa Purana a connection to their new faith while retaining linguistic and cultural ties to their roots.The Portuguese implemented a language policy favoring Portuguese and Latin in religious and administrative spheres, yet Konkani persisted as a spoken language.
Amonkar underscores the resilience of Konkani, which later became a symbol of Goan identity during the post-liberation struggle for statehood and the Opinion Poll of 1967. He also examines the three phases of Christianization in the Old Conquests (1510–1540s), which involved both voluntary conversions and coercive measures, reshaping Goa’s religious demography (by the 20th century, Goa’s population was roughly 61% Hindu, 37% Christian, and 2% Muslim).
Amonkar’s Reframing of History
Amonkar challenges the bitterness often associated with Goa’s colonial past. He encourages readers to view the Portuguese era not as a unilateral “war or conquest” but as a multifaceted interaction. This perspective aligns with his broader advocacy for inter-religious dialogue, evident in his translations of texts like the Bhagavad Gita, Dhammapada, and Gospel of John into Konkani.
By presenting the colonial encounter as a globalizing process, Amonkar highlights moments of cultural creativity, such as the architectural fusion in Goan churches or the adaptation of European music into local traditions.He also critiques the lingering impact of colonial policies, such as the marginalization of Konkani in education.
In a related essay, “Time to Regain the Dream Called Goa” (2018), Amonkar laments the failure to promote Konkani as the medium of instruction post-liberation, arguing that language is the “umbilical cord to a culture.” He contrasts Goa’s linguistic policies with those of other Indian states, which have prioritized their regional languages, and calls for a renewed commitment to Goenkarponn (Goan identity) rooted in Konkani.
Relevance to Contemporary Goa
Amonkar’s work is not merely historical; it speaks to contemporary debates about Goan identity in a globalized world. The Portuguese legacy, combined with post-1961 migration and economic shifts (e.g., the mining boom of the 1940s–50s), has made Goa a melting pot of cultures.
Amonkar’s emphasis on cultural synthesis offers a framework for understanding Goa’s modern challenges, such as balancing tourism-driven globalization with the preservation of local traditions. His advocacy for Konkani resonates with ongoing efforts to strengthen the language’s status in education and public life.
Conclusion
Suresh Gundu Amonkar’s Goenchem Saunsarikikaran redefines Goa’s colonial history as a chapter in global cultural exchange. Through the lens of Christa Purana and Fr. Thomas Stephens’ work, Amonkar illustrates how Goa navigated the collision of Eastern and Western worlds, producing a unique syncretic identity.
His scholarship, grounded in a deep love for Konkani and Goan culture, invites readers to reconsider historical narratives of conquest and embrace a vision of globalization as mutual transformation. By connecting past encounters to present-day challenges, Amonkar’s work remains a vital contribution to understanding Goa’s place in a globalized world.
Sources:
Suresh Amonkar, Globalization of Goa in the Light of Fr.
Thomas Stephens’ Christa Purana (Panjim: Directorate of Art and Culture, Government of Goa, 2017).
“Amonkar’s new book looks at history in the light of Christ Purana,” Times of India, March 18, 2017.
“Time to regain the dream called GOA,” Times of India, January 16, 2018.
