Goan-ness is a vibrant, multifaceted phenomenon shaped by historical, cultural, and social forces. To explore its sources, we can draw on Charles Taylor’s philosophical framework of the “sources of the self” while integrating Jacques Lacan’s non-essentialist perspective on self-making. Together, these lenses offer a rich understanding of how Goan identity emerges from a dynamic interplay of heritage, modernity, and subjective desire, resisting fixed or essentialist definitions.
Charles Taylor’s Sources of the Self and Goan-ness
Charles Taylor, in Sources of the Self (1989), argues that modern identity is constructed through moral frameworks, historical contexts, and dialogical relationships. He identifies three key axes shaping the self: a sense of moral orientation, the quest for authenticity, and the recognition of others in shaping identity. Applying these to Goan-ness reveals how Goans draw from their unique history and cultural milieu to craft a sense of self.
Moral Orientation and Historical Roots
Taylor emphasizes that selves are oriented toward a “moral good” or a sense of what constitutes a meaningful life. For Goans, this moral orientation is deeply tied to their historical experience as a Portuguese colony (1510–1961), which distinguishes Goa from the rest of India. The Catholic influence, Konkani language, and Indo-Portuguese cultural syncretism form a moral and cultural backdrop. For example, the Goan Catholic community often frames its identity around values of community, festivity (e.g., the Feast of St. Francis Xavier), and familial piety, while Hindu Goans may draw on traditions like the the worship of local deities such as Shantadurga. These practices provide a moral compass, grounding Goan-ness in a shared sense of “the good.”
The Quest for Authenticity
Taylor’s notion of authenticity involves an individual’s pursuit of a life true to their unique calling. In Goa, authenticity manifests in the tension between preserving cultural heritage and embracing modernity. Goans navigate this through their global diaspora—spanning Mumbai, London, USA and the Gulf—while maintaining a nostalgic connection to the susegad lifestyle, a term evoking leisure and contentment. For instance, the revival of Konkani as a literary and cultural language in the post-Liberation era (after 1961) reflects a collective effort to assert an authentic Goan identity against the backdrop of Indian nationalism and globalization.
Similarly, Goan cuisine—think vindaloo, sorpotel, or bebinca—serves as a tangible expression of authenticity, linking diasporic Goans to their homeland.
Dialogical Identity and Recognition
Taylor argues that identity is formed in dialogue with others, requiring recognition from significant others. Goan-ness is inherently dialogical, shaped by interactions between Hindu and Catholic communities, Portuguese and Indian influences, and local and diasporic Goans. The annual Goa Day celebrations worldwide exemplify this, as Goans seek recognition of their distinct identity within broader Indian and global contexts.
The stereotype of the “Goan” as laid-back or cosmopolitan often emerges from external perceptions, which Goans may internalize or resist, further shaping their self-understanding.
Lacan’s Non-Essentialist Modes of Self-Making
Jacques Lacan’s psychoanalytic framework offers a non-essentialist perspective, challenging the idea of a fixed or inherent Goan identity. For Lacan, the self is not a stable essence but a construct formed through language, desire, and the “Other.” His concepts of the Imaginary, Symbolic, and Real provide a lens to understand Goan-ness as fluid and contingent.
The Imaginary: Goan-ness as Mirrored Identity
In Lacan’s Imaginary order, the self is formed through identification with images or ideals, often mediated by others. Goan-ness is partly constructed through idealized images of Goa as a tropical paradise, a Rome of the East, or Konksn Kashi or a haven of susegad. These images, perpetuated by tourism and media, create a mirrored identity that Goans may embrace or critique. For example, the romanticized portrayal of Goa’s beaches and nightlife in Bollywood films or travel brochures shapes how Goans see themselves and how they are seen by others. Yet, this image can obscure the lived realities of economic challenges or environmental degradation, prompting some Goans to redefine their identity in opposition to such stereotypes.
The Symbolic: Language and Cultural Narratives
The Symbolic order, for Lacan, is the realm of language, culture, and social norms that structure the self. Goan-ness is articulated through the Konkani language, which serves as a symbolic anchor despite its diverse scripts (Devanagari, Roman, and Kannada). The struggle for Konkani’s official recognition in 1987 reflects a Lacanian desire to assert identity within the Symbolic order of Indian nationhood.
Moreover, Goan-ness is shaped by competing narratives—Portuguese nostalgia versus Indian integration, rural simplicity versus urban aspiration. These narratives are not fixed but are constantly negotiated, as seen in the debates over land use (e.g., tourism-driven development versus ecological preservation).
The Real: The Unattainable Core of Goan-ness
Lacan’s Real is that which resists symbolization, an elusive core that cannot be fully captured. Goan-ness, in this sense, is marked by a lack—an unattainable essence that Goans chase through cultural expressions like fado music, tiatr (Konkani theater), or ancestral village ties. This pursuit is evident in the diaspora’s longing for an idealized Goa that may no longer exist, or in local resistance to over-tourism, which threatens the “real” Goa.
The Real underscores the non-essentialist nature of Goan identity: it is not a fixed entity but a process of becoming, driven by desire for an unattainable wholeness.
Synthesizing Taylor and Lacan: A Dynamic Goan-ness
Combining Taylor’s and Lacan’s frameworks reveals Goan-ness as a dynamic, non-essentialist identity. Taylor’s moral orientation and authenticity align with Lacan’s Symbolic and Imaginary orders, where Goans draw on historical narratives and cultural images to craft a meaningful self. However, Lacan’s emphasis on the Real reminds us that Goan-ness is never fully realized; it is a site of ongoing tension and desire. For instance, the Goan diaspora’s efforts to preserve Konkani or celebrate Goan festivals abroad reflect Taylor’s dialogical recognition and Lacan’s Symbolic structuring, yet the persistent nostalgia for a “lost” Goa points to the Lacanian Real.
This synthesis also highlights the non-essentialist nature of Goan identity. Unlike essentialist views that might reduce Goan-ness to Catholicism, Konkani, or susegad, a Lacanian perspective sees it as a fluid construct, shaped by historical contingencies and subjective desires. Taylor’s framework adds depth by grounding this fluidity in moral and social contexts, ensuring that Goan-ness remains tethered to lived experiences of community, place, and history.
Conclusion
Goan-ness is a rich tapestry woven from historical legacies, cultural practices, and global interactions. Through Charles Taylor’s lens, we see it as a morally oriented, authentic, and dialogical identity, rooted in Goa’s unique Indo-Portuguese heritage and negotiated through community and recognition. Jacques Lacan’s non-essentialist perspective complements this by emphasizing the fluidity and contingency of Goan identity, driven by desire and shaped by language, images, and an elusive core. Together, these frameworks reveal Goan-ness as a dynamic process—not a fixed essence but a living, evolving expression of selfhood that continues to captivate and inspire both Goans and those who encounter their vibrant culture.
