Petroglyphs of Barsu

While returning back after visiting the goddess Aryadurga originally worshipped in the island village of Anjadip of Goa that is believed to come to Devihosal for the intense  devotion shown by the aged devotee, we visited the plateau of Barsu on the way to Rajapur.

Barsu a village 10 kms  away from the city of Rajapur, recently is in the news as the government has decided to hand over the laterite plateau in the village for the proposed petrochemical industry, which however met with a stern opposition from the local villagers. The villagers are of the views that the Petrochemical industry,  would pose serious threat to the invaluable archeological heritage of Petroglyphs inherited, since the unknown span of the time period. Locally, the villagers call this plateau as the Tarwacha sada that means the plateau of boats. This name has been given as the locals, who were taking their cattle and buffaloes for grazing, were coming across the petroglyphs showcasing complex geometrical, zoomorphic and anthropomorphic shapes and sizes.

Barsu plateau offers excellent view of Petroglyphs of varied diversity in shapes,sizes and styles that are beyond imagination to understand and agree by the researchers. One can see the zoomorphic forms that are identified by the petroglyph experts as the Shark, crocodile, aligator and other wild animals.

Many of the Petroglyphs are accompanied with the abstract motifs and symbols, about which archaeologists continued to have differences about their age, meaning and creators. The locals used to call this area as the Tarwacha sada, on account the depiction of boats like carvings.

At Barsu, most of all Petroglyphs are unique, however the carving of a man and two tigers is indeed eye catching. The man is shown standing between two figures of tigers jumping towards him. The man has been depicted with streched arms to keep these tigers at the bay.

For the carving of tigers, markings made of stripes patterns is also different from the tiger that is seen in the Western Ghat forest.

Barsu plateau has more than 50 Petroglyphs, having a lot of variations as far as styles and patterns of carvings are concerned.

Though, the plateau where these Petroglyphs have been discovered, now has very little forestry species, but in the past, the situation however was totally different and there is need of doing extensive field study and research in unearthing the hidden secrets associated with the history and heritage of the Petroglyphs of Barsu.

The plateau has the trees like Falcornia insignis,thorny bushes and varied plants of wild berries. During the monsoon it, display excellent diversity of seasonal wild flowers, whereas after rain recedes, it is full with large tracts of grassland, that attracts a wide range of wild herbivores animals. Due to this, finds of the Petroglyphs during the rainy season and after it, is indeed cumbersome. However, when, some one able to discover, these Petroglyphs, he or she will indeed find extra ordinary experience that certainly boost to unearth the secrets associated it.

The fires burnt the pristine forests of the Mhadei basin of Goa

The neighbouring states of Karnataka and Maharashtra are trying their level best to dam and divert the Mhadei river and its tributaries, posing serious threat to life, livelihood as well as ecology, wildlife and forest of the smallest state of Goa. With the onset of the summer when Goans became one with the celebration of the Shigmo festival, on or before the state experienced repeated incidents of the forest fires, from March 4,2023, that amounted to causing irreparable losses to wildlife, forest and ecology. The Holi in Goa is celebrated as the Shigmo, by making the well decorated trunk of the felled tree with the leaves of mango to stand erect, in front of the temple of the village-deity, around it grasses are set to fire to mark the celebration. During the hoary past, the communities were living inside the forested villages. But, with the liberation of Goa, many of them began to settle in the areas that are lying in close proximity to the roads and where civic amenities are available. However, during the Holi festival, some of them continue to visit the old settlement, to install the tree trunk in front of the temple, and fire is ignited on the occasion. This year on the Holi, the fire that was ignited around the trunk of the tree that is worshiped as Holi, assumed such a huge proportion, that resulted in destruction of the large tracts of the pristine forests. For almost ten days repeated incidents of forest fires occurred inside the Mhadei Wildlife sanctuary and also in the Mahavir, Cotigao, Netravali sanctuaries and the Mollem national park.

Alongwith the Forest department, the Fire and Emergency Services, taking the help of local communities made attempts to douse the forest fires.The Indian Air Force and Navy choppers taking a lot of risk and hardwork, struggled to douse the forest fires. Presently, incidents of the forest fires are brought under control. According to the Forest Survey of India report of 2019, just 0.05 percent of Goa’s forests are classified as moderately fire prone. In 2021, the report of FSI, had mentioned that it was 100 percent less fire prone.

However, in spite of this, the forest fires destroyed valuable resources of forest, besides, depletion of carbon sinks, degradation of water catchment areas affecting resources of water. It has badly affected the natural habitat of wildlife and also resulted in changing the micro-climate of the area, making it unhealthy for living beings as well as leading to soil erosion, thereby intensifying the gravity of landslides and flooding in the region.

The Mhadei Wildlife Sanctuary was notified by then governor of Goa, Retd. Lt. J. F. R Jacob, when the state was under the President rule, including only the government reserve forests that were earlier notified by the successive governments in power. However, the villagers who brought these areas under the agriculture and horticulture crops, have been mentioned in government records as the encroachers. After declaration of the areas as the sanctuary, it was the bounden duty of the state government authorities to take needful steps for settlement of the forest right claims by invoking the section 18 of Wildlife Protection Act,1972. This exercise was not carried out. The forest minister of Goa has initiated the process of the forest right claims form 2022 and the villagers who had done encroachments, after 1999 and even in 2015 or so, have been allowed to do formalities of Forest Right Claims.

These villagers who have been recorded as the encroachers, are involved in clearing of forests and bringing it under the agriculture and horticulture crops. The incidents of forest fires were taking place earlier too, but lack of stringent action, gave them free hands. The majority forest staff involved in the Mhadei Sanctuary, is from Sattari, who are patrolling the areas. Presently, watch towers that are already established and staff are deployed but they are given totally different assignments.

Poaching, trekking, hiking activities are on rise in the protected areas of Sattari. The forest minister of Goa said that “These fires are man-made”

The Forest Right Claim can be put by any member or community, who has for at least three generations (75 years) prior to the 13 th day of December, 2005, primarily resided in forest land for bonafide livelihood needs. In many areas of the Mhadei Wildlife sanctuary, claims for the forest lands have been made also after 2006. Though, the claims have not been settled in some cases, the Forest Department of Goa, has allowed the claimants to venture into these areas, who are clearing forest through the fires to bring it under the agriculture and horticulture crops. Such types of violations are rampant and are continuously on the rise, since 2019.

The Forest Minister mentioned that recent forest fires are man-made, however no thorough investigation of the culprits involved have been done. That is why, destruction of forests has been going on unnoticed and unhindered. From 2009 to 2021, five tigers were killed in Sattari and no efforts sincerely have been made to exercise the rule of law and order and to repeat such crimes. Whatever recommendations made by the National Tiger Conservation Authority, half- hearted attempts have been made to implement.

Forest fire incidents continued to take toll on March 22, 2023, in the forests of Mhadei Wildlife sanctuary in Surla of Sattari. Along with the trees and vegetation, nesting sites of birds were found burnt, destroying the eggs on the large scale. This year, the forest fires resulted in seriously affecting the breeding cycles of the birds, and many species of other wild animals too.

The claims made by the Ministry of Environment Forests and Climate change that, the incidents of forest fires took place during the month of March,due to conducive environment caused by dry spell, unprecedented high temperature and low humidity is not totally true, since the intentionally done anthropogenic activities, too responsible for enhancing the gravity of forest fires in Goa. As per the MOEFCC, due to recent forest fire incidents, 4.18 sq. kms. is reported to be affected, including 2.27 sq. kms areas from the wildlife sanctuaries.

There is an urgent need of conducting a judicial probe into violations that are presently going on in Sattari, where in some areas boards are standing, mentioning, no entry for the Forest department officials.

Since 2019, incidents of forest fire have repeatedly taken place in Goa, but the forest department has not provided till this date direction for operational planning at the field level and also have not made resource allocation, training monitoring and control programs with the ultimate goal to reduce the risk and occurrences of forest fires in Goa. The anthropologic factor is by far the main culprit of the catastrophic losses, which demands various wildfire prevention strategies. High temperatures, low humidity raise the flammability of dry grass, leaves and bushes with strong wind speed. Forest department should consider current and upcoming weather conditions and their danger to the forest. When it is too hot or windy, sparkles from the working equipment or vehicle may ignite the dry grass or leaves and leap to large territories due to wind causing forest fires. Being aware of the current and upcoming forest fire hazards or detecting smoke on time is alway necessary in preventing forest fire.

A digital forest monitoring tool blending powerful remote sensing technology is needed for preventing forest fires. In Sattari horticultural land expansion by cutting forest and burning dried vegetation is going on uncontrolled. No awareness drive inside the sanctuaries and the forested areas have been taken to stop burning debris under dangerous weather conditions. 78% of North Goa rich forest was adoring Sattari but various anthropogenic activities have been responsible for destruction and degradation of the life sustaining forest. It is high time for all of us to plan a strategy for initiating joint forest management, consolidating the community conserved areas and providing various incentives to the local communities for the protection and conservation of the wildlife, ecology and forest.

Narali Pournima marks the onset of fishing season in Chapora

The fishermen communities living in the coastal areas of Goa, have celebrated the festival of the Narali Pournima to herald the fishing season, by worshipping and offering the coconut to the sea god, Varun at Chopde jetty.

Though, the government of Goa allowed the fishing from the July 31, after the formal ban on the activity, the fishermen communities from various coastal villages make it a point to resume their fishing activities, on the auspicious occasion of the full moon day of the fifth month of the lunar calendar Shravan, when the rough sea begins to calm, so that they can  take their boats for fishing.

Traditionally, in Goa,  the onset of the monsoon, is believed to be the breeding season of the fishes and that is why, fishermen voluntarily decide not to venture into the sea and rivers for fishing. However, from the full moon day of the Shravan, with the receding of the monsoon rains, the sea becomes calm, and by worshipping and offering the coconut to the sea god, the fishermen start the fishing season.

At Chapora jetty in Caisua of Anjuna, at the confluence of the Colval river with the Arabian sea, the fisheries minister Nilkanth Halarnkar, made the offering of the coconut, by performing the puja of the sea god in the presence of the fishermen from the vicinity.

Kamlakant Redkar, 68 years of age from Caisua, said, "This is considered as the auspicious day to embark on the fishing activities through the boats, after taking the rest for almost two months. In the past,we used to earn our livelihood through fishing and were getting the bumper catch of the fishes. However, today various factors have affected the fishing activities and the yield."

The Chapora jetty, is one of the important fishing jetty in Bardez, where the fishing communities from different areas have been residing. By invoking, the folk deity Betal of Chopde, who is considered as the lord of the twenty four ports of the region and also to the god Sidhdeshwar, who reside in the natural cave at the foot hill of the historic Chapora fort, the fishermen starts the season of fishing.

During Portuguese rule, the fishermen who were converted to the Christianity in Goa, in the month of August, observe the feast of St. Lawrence in Sinquirim, when the sandbars at the mouth of the Mandovi river clear. The priest blessed the reopening of the navigable channel to herald the fishing season.

The revenue village of Anjuna, with the area of 1300.40 ha., situated on.the west coast of India, today known all over the world as the famous tourist destination characterised by the natural beauty and architectural grandeur.

However, in the seventh century,when the Umayyad Caliphate was ruling, the sea trade flourished and in the tenth century,the Abbasid Caliphate, established trading contacts with the Rashtrakutas which helped in the constitution of the merchants guild known as the Hanjaman in the Konkan  and the Kanara coasts. These guilds,set up settlements near the port cities During, the rule of the Kadamba's Jayakedhi 1, ruling over Gopakapattanam, the Muslim Saddam was the chief of the port.

Anjuna, etymologically related with the Hanjaman, means merchant guilds. Since, it had the important settlement of the merchants, who were using the natural harbour situated on the bank of the river Chapora (Colval).

The Chapora name is actually related with Shahapur, as the place was known during the Adilshahi rule, when the fort was built at the strategic location on the confluence of the river with the Arabian sea. The great maratha ruler Sambhaji Maharaj conquered it, while on the campaign of Bardez, from the Portuguese in 1683. The Mughal also made attempts to build the fort in Chapora, when their fleet was in Chapora river, but the plan did not materialize due to hurdles posed by the Portuguese. Since 1857, at the foot of the hillock the custom house alongwith the office of the captain of port of Chapora,were functioning.

Anjuna put Goa on the map of global tourism, when hippies from the European countries began thronging to it, in the late 1960 and today is known for the popular Wednesday flea market. Caisua, now a hamlet of Anjuna, gained the name Kaisuva, as it is the breeding place for the sea turtles, and is changing rapidly. Vagator, an internationally acclaimed beach, in the hoary past was known for the tiger and through the combination of the Vagh (tiger) and tir (shore), the hamlet became popular as Vagator, since it was frequently visited by the tigers.

A quarter century ago, Anjuna had 3.68 ha. recorded as the forest, but today increasing cement-concrete structures already posed threats to the eco-cultural heritage inherited by the village from the ages.

Increasing rave parties, performances of the Western music by musicians from various parts of the world, and the number of restaurants catering tourists has totally transformed Anjuna from the village of the beautiful beaches into a crowded tourist destination lacking any sustainable model.

The festival of the Narali Pournima, which is celebrated every year, showcases the  facets of the rich and varied history of bygone days.

International Day of Indigenous people

Every year, August 9, is celebrated as the International Day of Indigenous people in various parts of the world to recognise the immense contribution done by their ancestors in enriching the cultural and social aspects of our society and the role played by them in protecting and developing the land for the agricultural and horticultural crops since the hoary past.

Poverty, illiteracy, discrimination, financial instability and inequalities have been responsible for causing numerous hurdles in their path of development for the long period and due to this, they became repeatedly victims. In the United States of America, once the native Americans were attached to their land, culture and languages However, today they and their culture along with languages have been threatened. That is why,by celebrating the International Day of Indigenous people, it is the bounden duty of the Americans to recognise and respect them. Celebrating the invaluable contribution and respecting the sovereignty of the Natives, Americans are doing ideal work.

In the small state of Goa, one can experience the wonderful diversity of human culture, as this land has been connected from the ages to a wide range of communities coming from the Indian subcontinent and the world over for trade, commerce and business activities as well as understanding the land and culture.

Known as the Konkan kashi , during the ancient period and the Rome of the East under Portuguese rule, the natural beauty of the land of Goa always mesmerized the people coming from the distant regions.

Though several attempts had been made by the erstwhile Portuguese government to destroy the indigenious culture and traditions, it did not gain success in uprooting them. On December 19, 1961, the government of India through the Vijay operation liberated the Goans from the yoke of the oppressive Portuguese rule. After liberation for the long period Goa, Daman and Diu remained as the Union Territories and in 1987, Goa attained statehood. However, to recognise the indigenous people of the land, meagre efforts were made by the successive governments that came to power.

Under the banner of GAKUVEDH organisation, the indigenous people of land began the movement for their recognition as the scheduled tribes of Goa. Gauda, Kunbi, Velip and Dhangar communities by joining their hands together spearheaded the struggle.

On July 21, 1995, then MLA, Antonio D. Gaunkar, moved a private members resolution, recommending the government of Goa, to urge the central government to declare Gauda, Kunbi, Dhangar and Velip communities as the Scheduled tribes of Goa. Subsequently, the said resolution was passed in 2003. However, the Gauda, Kunbi and Velip were notified as the Scheduled tribes of Goa, excluding the Dhangar.

Since the hoary past, Goa's forest and sea biodiversity has provided an ideal home for the tribal communities, where vegetation shows variation from the tropical evergreen to mixed deciduous forest. Due to this, Goa has been providing an ideal environment for agriculture and pastoralism that has helped tribes to live happy lives.

The social organisation of the tribes in Goa constitutes distinct, endogamous groups in which the kinship was important and were politically functional as the autonomous units. They have their own general for settling the disputes. They are basically the nature worshippers; their deities are aniconic, represented by stones, ant hills, trees and other forces of nature.

Worshipping various natural entities has been given importance inside the forests, on hills by them since ages. Traditionally, they have been worshipping Mallikarjun, Somnath, Ramnath, Chandreshwar, Sateri, Kamakshi, Betal, Ravalnath… and varied forms of the folk deities associated with water, soil and forest.

For the male tribal folk, Shigmo is the most popular festival wherein a variety of folk dances along with folk songs are performed to the tune of the folk musical instruments. The rich tradition of the folk dramas like Gauda Jagor, Ranmale showcases the socio-ecological and cultural heritage inherited from the generations. The women expresses their skills of dance, drama, singing through the eco-feminist festivals of Dhalo, Katyo and Dhillo.

During the past, these communities were predominantly involved in agriculture and horticulture that relied on the vagaries of nature and that's why,they are expressing gratitude to the elements of nature through the festivals and rituals.

As they are generally characterised by long narrow head, broad nose, medium long face, short height and dark complexion, they are said to belong to the Proto-Australoid race and had migrated from Chota Nagpur region of the Central India. The technical skills inherited by them of domesticating animals, growing cereals and planting crops by digging soil with tools and implements helped to enrich the agro-horticultural heritage of the land.

They through observation developed the engineering skills by which they reclaimed the coastal and riverine land and successfully built bandhs to control the saline water. Through experiences developed the salt tolerant varieties of paddy, their staple diet of fish, curry and rice along with seasonal fruits and vegetables provided nutritional supplements. For smooth functioning of the village administration, they laid the foundation of Gavpon, where the man with immense traditional wisdom was designated as the Budhvont, a person having religious as well as cultural knowledge became the Velip and Jalmi. Gaonkar enjoyed the status among the village elders.

During Portuguese rule, the tribal communities were forced to convert to the Catholic religion, who are known as the Catholic Gaude. On 23 February, 1928, many Catholic Gaude under the shuddhi movement launched by vinayak Maharaj Masurkar were taken into Hinduism, who developed into an endogamous community known as the Nav-Hindu Gaude.

In 1962, Gomantak Gaud Maratha Samaj organisation was established to assert their rights and identity. In 1968, Goa Land Revenue Code was enforced, but very few could get possession over agricultural land that they were cultivating for generations.

In 1980, the united efforts were made by the federation of Gauda, Kunbi, Velip and Dhangar and eventually Gauda, Kunbi and Velip were included in the list of the Other Backward Communities in 1987. In 2003, the Central Government included Gauda, Kunbi and Velip in the list of the Scheduled tribes.The Scheduled tribes and other traditional forest dwellers (Recognition of Forest Rights) Amendment Rules, 2013 were introduced.

However, to enhance the social, economic, political conditions of the tribals sincere efforts are needed in Goa. Through their age -old practices, they are displaying the socio-cultural heritage deeply rooted in environmental ethics. The Sluice gates installed by them once restrained successfully the saline water. The erection of the bunds protected the Khazan agriculture land and provided foods to innumerable families. Tradition of Mange thapani, a festival of worshipping the effigies of crocodile and the inheritance of community conserved areas like the sacred groves, sacred tanks, sacred trees throw light on the linkages of them with the environment, wildlife and ecology and how, they were concerned about the protection and conservation of the natural resources by making the sustainable use.

The Dhangar community of Goa, though they display tribal traits and are earning their bread and butter through the rearing of buffalo and goat, their movement, so far has not gained success to accord them the tribal status.

Hardly few enjoy the possession over the cultivable lands for doing the agricultural and horticultural crops. Various hurdles are continuously affecting the crop productivity. Sources of livelihood are not satisfactory enough to meet their basic needs. The mining activities are also responsible for destruction and degradation of the fertile land.

August 9, is celebrated as the World Indigenous People Day to recognise and safeguard the rights of them. In Goa, there is a need to take necessary steps for protecting the eco-cultural heritage and providing impetus for encouragement of their skills and talents.

Their tangible and intangible cultural assets engrossed in traditions, customs display the intimate and lasting relationship with the surrounding nature. When appropriate forum and boost up is given for expressing the artisans and artists talents, Goa,s aboriginal culture and heritage will certainly be able to show the potentiality. Identifying and acknowledging the native land and honouring their socio-cultural contribution will enable them to get happiness.

The Christian Gaude women continued even after several years of conversion in villages of Quepem the tradition of Dhalo whereas the men folk through the Intruz performed the folk dances reciting songs inspired by the epic Mahabharata.

The Revolt of Cuncolim of 1583

 The beautiful village of Cuncolim, bordering various areas of Quepem and Salcette taluka of the South Goa, is predominantly agricultural and supporting a variety of artisans and craftsmen involved in traditional occupations, since the ages.A perennial tributary of the river Sal that flows from the foothill of the pre-historic settlement of the cave of Moulanginim,was earlier providing the necessary irrigation water to the agricultural fields.Like many villages of Goa, Cuncolim was the self-sufficient and people were living happy life.Various forms of the folk arts and folk songs prevailed in the village,was displaying the rich facets of socio-cultural heritage of the land.

The presiding deity Shantadurga's temple was existed at the locality where the chapel dedicated to the Sacred Heart of Jesus is built.Shantadurga, today though worshipped iconographically in the form of Mahishasurmardini holding the sword, trident,in the past aniconically in the form of ant-hill,as Santer,was inspiring the villagers, irrespective of the caste, creed to toil hard in the soil by remaining faithful to the land.

The climatic condition of Cuncolim was favourable and was attracting people from the various areas to take shelter. The people who were engaged in agriculture, horticulture and traditional arts and crafts were enjoying the peace of mind.

The Gaunkari system was smoothly and efficiently looking after the village administration and management of cultivable lands as well as providing impetus to the religious and socio-cultural activities.

Shantadurga, Acarudeguy, Mahadev,/Golcho-Paik, Sat-purusha, Sidha-Purusha, Rama, Krishna, Goddeamata, Narayan, Ramnath, Santeri and Durgadevi were worshipped by the villagers, who were brave, hard working and tough by the nature.

In 1510, when the Portuguese conquered Tiswadi and later on Salcette talukas alongwith Cuncolim, they began to interfere in religious principles and traditions,that were cherished from the ages by the locals, unnecessarily. Due to the decrees of 1559, people were threatened by forced conversions. Viceroy Constancio Braganza, introduced various repressive measures to harass the peasantry. In association with the Archbishop and the Jesuit Provincial.the captain of the fort of Rachol, obtained permissions to demolish all the temples in Salcette. On December 11,1573, several restrictions were imposed on the Gaunkari system and took steps to insult the dignity and respect as the human beings. Many temples were razed, fairs and festivals were banned and the conversation campaign of the Jesuits were further intensified. Exorbitant taxes were imposed on the farmers.When the repressive policies became the order of the day, also in Cuncolim, they determined to avenge the repeated insults launched by the Jesuit clergy and the Portuguese soldiers. The villagers took the decision of no taxation without cessation of religious persecution. However, the collector of Revenue for Salcett, Estevao Rodrigues began to terrorize them for the prompt payment of taxes, which eventually resulted in putting he and his companions to death at Assolna. They refused to pay taxes and Police outposts were attacked and the fort of Reachol was threatened.The Portuguese government stationed around 200 soldiers to protect the local Christians. During this time the forces of Adilshah of Bijapur attacked Salcette by demolishing the churches and killed several Christians.

Villagers of Cuncolim who were terrorised by the inhuman treatment meted out to them by the Portuguese government were dissatisfied and continued to erect temples and adhere the age old traditions and customs.As a result, the chief captain of the Malabar coast Gil Eanes Mascarenhas with the territorial armed force from Rachol, entered Cuncolim with fleet through the river Sal and set fire and destroyed everything they could find. Many temples and shrines were demolished by the Vicars of Orlim and Colva. However, the villagers again repaired the temples which were repeatedly destroyed by Fr. Manuel Texeira and his companions. He also killed a cow and with the intestines defiled the sacred tank revered by the locals.

At this, a conspiracy was hatched to teach the lesson to the Portuguese government. When the revenue officials came to Cuncolim, the villagers paid taxes and pretended to be loyal to the Portuguese Crown.

On July 14,1583, Fr. Acquaviva and other Jesuits priests alongwith the local Christian converts, discussing the construction of the Church. Finding their religion threatened, the villagers of Cuncolim murdered the priests and companions.

This incident of killing the priests took place on July, 15. The main persons involved in the plan took refuge in Adilshahi territories.

The Portuguese government sent the troops to crush the opposition and at other sides invited the influential villagers for the parleys at the fort of Assolna by giving them assurance of the safe return passage. However, as soon as sixteen Gaunkars entered the fort, the gates were closed down and they were treacherously killed, except Kalgo Naik who efficiently managed to escape by jumping into the river Sal, entering safely in Honnavar.

On July, 15, 1583, villagers of Cuncolim who wanted to protect their religion and culture demonstrated bravely the courage to taught the lesson to the Portuguese government and the Jesuit priests involved in launching the reign of the terror. It was the struggle initiated by the villagers who were cherishing the freedom and honour of the religion against the Europeans engaged in giving the death blow to their identity.

Though the attempt was foiled brutely by the Portuguese government, villagers were successful in taking their deities to Fatarpa in Quepem. For the Goans, irrespective of the caste, creed and religion the revolt of Cuncolim, is the moment of the pride that should be cherished for the ages.

Moluku, Vithoba,Yessu, Guno, Jivlo, Aga, Ramgado, Khampru, Shabu, Topi, Jhang, Polputto, Bochro belonging to Naik families along with Santu Chatim and Shanta Shet from Cuncolim had sacrificed their lives for protecting the religion, culture and dignity. Goa government after the period of more than six decades of its liberation from the yoke of Portuguese rule, have taken apt decision to recognise July 15, 1583, as the day of national importance and the first struggle in India against the Europeans colonialism.

In 2003, the Cuncolim Chieftains Memorial Trust took the initiative in construction of the memorial in remembrance of the chieftains who sacrificed their lives in Assolna with the support of the Hindu -Christian villagers. On July 15, every year, the government of Goa, has decided to pay tributes to these fifteen chieftains at the National War Memorial, New Delhi.

Goans celebrating Ashadhi Ekadashi today

The Goans, irrespective of their caste, tribe and status, today will be celebrating the Ashadhi Ekadashi by visiting either the temples of Shree Vithal in Pandharpur of Maharashtra or in Goa.

Every year, since the hoary past, the Goans visit the temple of Shree Vithal in Pandharpur of Solapur district of Maharashtra or temples that are situated in the vicinity in Goa.

On the eleventh day of the bright fortnight of the fourth month Ashadha of the lunar calendar, every year in Goa , devotees visits in the procession by chanting the hymns composed by the saints Dnyaneshwar, Namdev, Tukaram and others to Shri Vithal temple.

The stone inscription of 1284 A.D.from Vithal temple of Pandharpur records the donation received from Lad families of Goa.

It indicates that the worship of Shri Vithal is in vogue from the later period of the Kadamba dynasty in Goa. As per the tradition, the temple of Shri Vithal was constructed on the bank of the Valvonti river in Karapur of Bicholim in 1392. Before, the construction of the temple, the devotees from Goa, were visiting Pandharpur for the Ashadhi Ekadashi and as per the folk belief, it was the intense devotion of one of the devotees, Vataba Dulba Rane Morlekar, responsible for the establishment of the temple in Goa.

In the book 'A India Portugueza' (1886) A. Lopes Mendes mentions about the temple of Vitthal, "Vithol Pagoda-deu.-In front of Mr. Raugy Ranes is the great pagoda of the god Vithol, Vithoba, on Panduranga. This Hindu temple will have two centuries of existence. it is situated on the right bank and the knight of Torlinoy-volvota, in the center of the old gentilic fortress, in the neighborhood Vitholapur, from the village of Carapur."

Gajara Raje from the house of Rane Sardesai family of Karapur, married to the Scindia's of Gwalior, helped in the construction of the present temple.

In Canacona, on the bank of the river Talpona there is Gokarna Partagali Jivottama Math established by Madhvacharya in the 13th century A. D. In this Math idols of Shri Veer Vitthal and lord Shri Ram are the main deities. 

In Goa, right from Canacona to Pernem, the century old temples of Shri Vithal, attracts the devotees in processions, where varied performances of devotional songs are organised highlighting the moral values and social equality.

Sukant Avakhale, from Virdi of Sankhali, from Pandharpur, said, "Two years, due to the pandemic COVID-19, we could not visit the temple. This year, many groups of devotees traveling almost the distance of more than 350 kms on foot are participating in the festival. In order to take part in this celebration, I along with other devotees are in Pandharpur.

Throughout Goa, the temples from Ponda, Sanguem, Marcel, Kumbharjua, Akhada, and other areas have been engrossed in the festival with the bhajans, kirtane and in various cultural performances.

Rajendra Phadte from Akhada island told, "Since last ten years, we after taking the blessings of Shri Vithal in the temple of Marcel comes in procession, singing the devotional songs to the temple of Pandurang in Akhada on the feet through Khandola and St.Estev."

There are evidences in Goa that indicates the name Vitthal, Vithoba, Pandurang given in the family for more than seven hundred years. The spiritual leader from South India Madhvacharya propagated the cult of Vishnu worship, Vaishnavism, many centuries before the Portuguese conquest of Goa.

Petroglyphs of Khotale

Khotale, a village of Malvan taluka came to light with the discovery of the petroglyphs showcasing the heritage of the hoary past. Since the last quarter century, many lateritic plateaus have been discovered with the petroglyphs from Goa and Konkan region that are displaying the floral and faunal diversity as well as the paleo-climatic condition.

Khotale sharing borders with Poyip, Hevale, Vayangvade villages, has the lateritic plateaus, where quarrying for bricks is in progress.

In this area, the discovery of the petroglyphs has come to light on account of the dedicated efforts of the well-known heritage and history lover Satish Lalit, a retired officer of the government of Maharashtra. His recent publication on the petroglyphs of the Konkan region has already brought to the light the richness of the archaeological heritage.

The petroglyphs have been discovered in many areas of Sindhudurg -Ratnagiri districts of Maharashtra and already some of the sites have been included in the tentative list of the UNESCO World Heritage sites which has added new feather in the glorious past of the land inherited since ages.

Khotale has the temples and shrines dedicated to Dirbaidevi, Ravalnath, Giroba, Mahapurush, Gangeshwar where various fairs and festivals are held annually and devotees throng in the big numbers. Village once was self -sufficient due to the agricultural and horticultural crops grown here and this helped them to live happily.

However, nowadays, some of the villagers have been involved in the quarrying of bricks along with the cashew and mango plantation. Like people of other areas of the Konkan, villagers of Khotale, were aware about very few petroglyphs that are locally known as the Vetalachi Pavala and of Mahapurush. However, when Satish Lalit along with his wife Dr. Saee visited the site of the petroglyphs, the uniqueness and heritage value of the art came to light.

A majority of the images etched on the rocky, flat hilltops were noticed by Bhago, Shyam Modak, the residents of Dhangarwadi No.2, who have been involved in goat rearing since the last 50 years.

Along with various terrestrial and aquatic animals, abstract patterns, geometrical reliefs, there are also fertility symbols that have been carved on the rock surface, the meaning of which is not known with confirmation.

One petroglyph that is near to Devachi tali, appears to be an image of Lajja Gauri, is indeed unique and in depth study will throw light on the folk religion prevailing in the area. Lack of material culture related with these petroglyphs, has thus far restrained us from arriving at any firm conclusion and also dating it also becomes cumbersome. Presently, these petroglyphs are at a huge risk of being lost or damaged from haphazard activities of laterite brick quarrying going in the vicinity.

There is an urgent need to take necessary steps for providing protection to this newly discovered archaeological heritage site of Khotale.
After reading the news article published in the daily Marathi Herald, along with Pournima Kerkar, Gajanan Shetye, Vitthal Shelke, Sanket Naik and Palavi Naik, visited Khotale on June 2, 2022. After spending more than three hours in the scorching sun on the plateau in the search of the petroglyphs, we relished the tasty vegetarian food served by Bharati Modak.

From Goa to Oras Highway, a road proceed to Hedul via Kasal, takes to Khotale.

Remembering Goa's revolution

Though the Goans revolted against the Portuguese rule on several occasions, the leaders did not achieve success in eliminating the autocratic regime totally. The struggle for liberating Goa from the Portuguese rule, in real sense, began when the movements for India's struggle for freedom had gained momentum. 

The newly educated Goans, irrespective of their caste and religion, had begun to understand how and why the Portuguese were able to rule Goa for a long period. The leaders like Lokmanya Tilak, Mahatma Gandhiji, Bhagat Singh had influenced the Goans about the Swaraj, Satyagraha and revolutionary ideas. On October 5, 1910, a Republic was proclaimed in Portugal and the barriers that separated Goa politically and socially from the rest of India, were also being reduced. Under the leadership of T. B. Cunha, Goa Congress Committee was established in Bombay, with the objective of fighting for civil liberties for Goans. This committee on March 3, 1946 passed a resolution asking the Portuguese to leave the shores of Goa, Daman and Diu.

The Hindu of Dattatraya Pai, the Bharat of Govind Pundalik Hegde Desai, in the Pracasha, the columns of Luis de Menezes Braganza campaigned vigorously, awakening the Goan masses. However, a strong challenge was put forward by Dr. Ram Manohar Lohia by lighting the torch of the freedom movement on June 18, 1946. He openly defied the Portuguese government orders against holding a public meeting at Margao. Before he could deliver his speech he was arrested and forced to leave Goa. However, he instilled a sense of boldness and courage to stand up against the oppressive and unjust rule.

On August 15, 1947, India achieved freedom soon after Indian independence, on November 25, 1947, Salazar, the Prime Minister of Portugal, delivered a speech in the Portuguese National Assembly saying that, 'If geographically Goa is India, it is Europe socially, religiously and culturally.' The Goan leaders by taking inspiration from Ram Manohar Lohia's ideas and deeds continued to struggle for liberating Goa from the yoke of the Portuguese rule. With the liberation of Dadra and Nagar Haveli in July-August 1954, the Satyagraha movements gained momentum under the National Congress Goa in 1954 and again in 1955. The organizations like Azad Gomantak Dal, the Rancour Patriotica, the United Front of Goans, the Goan People's Party, the Goa Liberation Army and others made the Portuguese government more difficult to rule by launching armed struggle.

In the liberation movement, Bala Raya Mapari from Moite, Assonora became the first martyr. After him Balkrishna Bhonsle, Camil Pereira, Suresh Kerkar, Bapu Gawas and many more died for the cause of Goa's Liberation. Alongwith the Goans, from other parts of India, Nityanand Saha, Pannalal Yadav, Karnail Singh Benipal, Sheshnath Wadekar, Hirve Guruji and many more became the victim of the Portuguese wrath.

Total 32 freedom fighters who were youths from various parts of India died in the Satyagraha held at Patradevi and Castle-rock for Goa's liberation. India's independence was completed with the attainment of Goa's Liberation.

Crocodile in the Goan culture

Since time immemorial, the Goans have respected the floral as well as the faunal wealth of the land and has offered some degree of protection to it. Not only creatures which are beneficial but harmful too have been respected some time with fear or with awe. Crocodiles, belonging to an ancient group of reptiles, are found on water and land. As senses of sight, hearing and smell are well developed, the crocodile remains very alert while basking on land. They hunt more or less in water mainly fish but any animal that can be overcome is taken. There are numbers of folk tales and folk beliefs prevails in various parts of India has projected crocodile as the cruel, wicked and untrustworthy. There is a tradition of using the phrase in vernacular languages of 'crocodile tears'. This phrase derives from an old belief that crocodile shed tears while relishing on their prey. Crocodile tears are considered as the false, insincere display of emotions such as hypocrite, crying, fake tears of sorrow. Crocodiles when spend time out of water, their eyes dry out so they weep to keep them lubricated.

There is also folk tale where in the male crocodile was depicted to kill his friend monkey for want of delicious heart, as requested by the wife of crocodile. Such type of folk tales shown crocodile as unhuman. However, inspite of this, crocodiles are respected. It is popularly believed that the number of stones in the stomach equals the animal’s age and that 108 eggs are laid equaling in number the beads in the Hindu rosary. In Hindu mythology, the crocodile is considered to be the mount of Niridhe, the regent of the south west point of the compass. In Pakistan, there is the Mangho (Mugger) Pir at Karachi which has been respected by the locals.

In Indian culture, the river Ganga is the holiest river and worshipped in the sculpture as the goddess and has been depicted in iconography with the crocodile as her vehicle. In Sattari, at Sateri Kelbai temple of Dhamshe, the unique sculpture of eight handed goddess Ashtabhuja is shown seated in the boat with an image of crocodile on the bank of the navigable river Mhadei, which throws light that crocodiles are there in Goa since the period of Goa Kadamba ruler. In many temples of Sattari, well carved wooden representations of crocodiles were displayed. Specimens of such artefacts available in one of the old temples in Zarme has the representation of crocodile in wooden. In the Indian temple architecture, there was use of the mouth of crocodile in some of the temples as the outlet for waterways. There are many stone sculptures with the representation of crocodile mouth called as makarmukh. During the ancient period in the, warfare, soldiers were arranged in the crocodile shape to win the battle. This arrangement was known as the ‘Makarvyuha rachana. The design at the entrance of the temple during the old time bear the artefact of mouth of the crocodile called the makar toran. In the ancestral house of Mhamai Kamat in Panaji, during the festival of Anant Chaturdashi, there is a tradition of worshipping annually a sacred conch and also a silver idol of animal more resembling like a crocodile.
During the sixth month of the Hindu calendar Bhadrapad, villagers of Naveli of Bicholim assembles in the evening to celebrate the ritualistic festival of ‘Baras’. In which images of tortoise, a pair of oxen with the farmer and of crocodile are made from kneaded flour and are worshipped. Before the onset of the autumn agriculture, villagers worship the image of crocodile with the hope that it may not cause any harm to them while involved in agriculture.  

In Legends of Goa’, Mario Cabral E Sa’ in ‘The crocodiles of the Mandovi’ mentions about the legend pertaining introduction of the crocodiles in the water of river Mandovi. The Portuguese chronicler Joao de Barros mentions that the city of Goa, “was protected by crocodiles, with which the river abounded, and which were enormous as to devour whole bullocks and upset large boats. They protected admirably the river and the rich revenues of the custom house on it. It is believed that the crocodiles have been introduced “as a guard against surprise attacks and the escape of slaves”. When Alfonso Albuquerque conquered Goa on November, 25, 1510, crocodiles were fed all the criminals during their incursion into Portuguese territory. The Cumbarjua canal, where crocodiles were let in has transformed into the apt natural habitat for the crocodiles. During the old time, crocodiles have survived the Muslims and the Portuguese rulers

  Crocodile is a sanctified reptile in Goa, and its worship involves myths and superstitions Gawdas are the tribal who are engaged in the agriculture. On the bank of the estuaries in Linda, there are villages like Bhoma, Durbhat, Talaulim and Borim where on the new moon day of Pausha month, the members of Gawda community assemble near the river and make replica of crocodile by using the wet clay available in the nearby marshy areas of the waterlogged paddy fields. Clam shells are used to make the scutes and the eye of crocodiles and its teeth are made with small straight sticks. Offering of chicks are made to crocodile. Then the crocodile is worshipped with locally available flowers and vermillion which is followed by the invocation. Celebrations are held to mark the commencement of the paddy harvesting season. It is believed that the villagers decided to pacify the sea by worshipping the crocodiles, which were found in the large numbers in that area. This practice of worshipping the marsh crocodiles in some of the villages of Cumbarjua canals is popular locally as the Manage Thapani. Once, symbolic worship of crocodile in vogue Mulgaon of Bicholim. It is also said that in order to get protection from power and cunning abilities of crocodiles, this tradition came into practice and is still continued.

Hanumant Gad

Fukeri surrounded by Zolambe, Bhekurli, Khadpade, Gharpi and Asaniye, is one of the beautiful village of Sindhudurg district with 593.96 ha area, village has the population of 309 with 79 houses. After crisscrossing serpentine ghat road from Zolambe one reach to Fukeri where the sacred grove protected by villagers welcome. Without understanding the eco-sensitiveness of the area and annual downpour of the monsoonal rain the ghat road was built. However, during the rainy season the land slides causes hurdles for the villagers of Fukeri. 

At the foothill of the historic Hanumant gad, the temple of presiding deity Mauli in the form of Mahishasurmardini is situated, alongwith the semi-circular panel of Gajlaxmi worshipped as a Kelbai. In the past the temple of Mauli was nestled inside the densely forested patch of the sacred grove where medicinal trees, shrubs, creepers had dominated the area. While going to the fort of Hanumantgad, the pathway has two sides the vegetation of Karvi that flowers every after seven years. The melodious tweetering of numerous birds, multi-hued flying jewells, seasonal beauty of the wild flowers give warm welcome to the nature lovers while hiking in the direction of the fort. During the fifth month of the lunar calendar, Shravan green grass carpets decorates the fort. Standing at the remnants of the fort, one can enjoy bird eye view of the area. Two seasonal waterfalls and perennial springs add charm to the natural beauty of Fukeri. 

Fond Sawant of Sawantwadi kingdom, during the first half of the 18th century had built Hanumant gad to protect the kingdom from Kolhapur princely state and the Portuguese. Fond Sawant's second wife Durgabai, consolidated her position in the kingdom. Chandroba Subhedar compulsed Apaji Subraw to surrender in Fukeri Ghat in 1810. In 1838, the British took over possession of Hanumantgad. However, Atmo Choukekar and his fellowmen revolted and took possession of the fort. But the revolt could not last long.

During the mutiny, Atmo Choukekar took the possession of Hanumantgad on December 19, 1838 and made attempts to conquer the fortress of Sawantwadi by exercising the blockade of roads of Malgao and Insuli. However, British forces foiled the revolt. 

Though, village qualify all necessary parameters of the Eco-Sensitive Area and Dr. Madhav Gadgil, Western Ghats environment expert committee had identified Fukeri into the ESA, the high level committee headed by Kasturirangan has excluded Fukeri from ESA cover of protection. Fukeri is rich in the iron ore and efforts are going on to start iron ore mining. If the mining is started in Fukeri, it will create numerous problems to the wildlife, ecology and environment of the area. 

Today there exist a portion of embankment to the southward entry point. In 1783 canons were there on the fort. However, today only two canons are left in the neglected condition. From Fukeri village fort is situated at 150 mts height (820 ft). 

Village has immense potentiality of eco-tourism. The mammals like the Striped necked mongoose, Tiger, Leopard, Sambar, Barking deer, Mouse deer; a variety of avi-fauna like Malabar Pied Hornbill, thrive in the forest of Fukeri. By involving local communities eco-tourism activities can be planned by respecting environmental rules and regulations. During the  monsoon, Fukeri offer the panoramic view of the Western Ghat forest of Maharashtra, threatened by deforestation, mining, afforestation of exotic species, poaching and commercial plantation.