Christianization Of Goa

The indigenous population of the erstwhile Portuguese colony of Goa, Daman and Diu underwent Christianisation following the Portuguese conquest of Goa in 1510. The converts in the '' Velhas Conquistas'' (Old Conquests) to Roman Catholicism were then granted full Portuguese citizenship. Almost all present-day Goan Catholics are descendants of these native converts, they constitute the largest Indian Christian community of Goa state and account for 25 percent of the population.

Many Kudali, Mangalorean & Karwari Catholics in present-day Karnataka and Maharashtra are also of Goan descent due to migration in the 16th and 17th centuries. Korlai and Bombay East Indian Catholics of the Konkan division, and the Damanese of Damaon, Diu & Silvassa have had Goan admixture and interactions in the Portuguese Bombay territory, which was ruled from the capital in Old Goa. Bombay East Indians were formerly Portuguese citizens until the seven islands of Bombay were taken over by the British East India Company, via the dowry of Catherine Braganza in marriage to Charles II of England. Salsette islanders and Basseinites of the Bombay East Indian community were also Portuguese citizens, till the Mahratta Invasion of Bassein in 1739.

Pre-Portuguese Era

It has been said that prior to the en-masse Christianisation, there were a few communities of Eastern Christians (Nestorians) present in the age-old ports of Konkan that were caught up in the Spice trade and the Silk route. The conversion of the Indo-Parthian (''Pahlavi'') King Gondophares (abbreviated Gaspar) into the Thomasine Church, and the finding of a Persian Cross in Goa are subjects of ongoing debate and research.

Conversion to Christianity

The first converts to Christianity in Goa were native Goan women who married Portuguese men that arrived with Afonso de Albuquerque during the Portuguese conquest of Goa in 1510.

During the mid-16th century, the city of Goa, was the center of Christianization in the East. Christianization in Goa was largely limited to the four ''concelhos'' (districts) of Bardez, Mormugao, Salcette, and Tiswadi. Furthermore, evangelisation activities were divided in 1555 by the Portuguese viceroy of Goa, Pedro Mascarenhas. He allotted Bardez to the Franciscans, Tiswadi to the Dominicans, and Salcette, together with fifteen southeastern villages of Tiswadi, including Chorão and Divar, to the Jesuits. The city of Old Goa was shared among all, since all the religious orders had their headquarters there. Prior to that, the Franciscans alone christianized Goa till 1542. Other less active orders that maintained a presence in Goa were the Augustines, Carmelites, and Theatines.

The first mass conversions took place among the Brahmins of Divar, and the Kshatriyas of Carambolim. In Bardez, Mangappa Shenoy of Pilerne was the first Hindu to convert to Christianity in 1555, adopting the name Pero Ribeiro and thus becoming the first Christian of Bardez. His conversion was followed by that of his brother Panduranga and his uncle Balkrishna Shenoy, who is the direct patrilineal ancestor of Goan historian José Gerson da Cunha. In Salcette, Raia was the first village to have been Christianised, when its populace was converted ''en masse'' to Christianity in 1560.

In 1534, Goa was made a diocese and in 1557 an archdiocese. The Archbishop of Goa was the most important ecclesiastic of the East, and was from 1572 called the "Primate of the East". The Portuguese rulers implemented state policies encouraging and even rewarding conversions among Hindu subjects, it would be false to ascribe the large number of conversions to force. The rapid rise of converts in Goa was mostly the result of Portuguese economic and political control over the Hindus, who were vassals of the Portuguese crown.

Name changes

The process of Christianization was simultaneously accompanied by Lusitanisation, as the Christian converts typically assumed a Portuguese veneer. The most visible aspect was the discarding of old Konkani Hindu names for new Portuguese Catholic names at the time of Baptism. The 1567 Provincial Council of Goa — under the presidency of the first Archbishop of Goa Gaspar Jorge de Leão Pereira, and then under the presidency of his successor Jorge Temudo — passed over 115 decrees. One of them declared that the Goan Catholics would henceforth not be permitted to use their former Hindu names.

The converts typically adopted the surnames of the Portuguese priest, governor, soldier or layman who stood as godfather for their baptism ceremony. For instance, the ''Boletim do Instituto Vasco da Gama'' lists the new names of some of the prominent ''ganvkars'' ( Konkani: Freeholders). Rama Prabhu, son of Dado Vithal Prabhu from Benaulim, Salcette, became Francisco Fernandes; Mahabal Pai, son of Nara Pai, became Manuel Fernandes in 1596. Mahabal Kamati of Curtorim became Aleisco Menezes in 1607, while Chandrappa Naik of Gandaulim became António Dias in 1632. In 1595 Vittu Prabhu became Irmão de Diogo Soares and the son of Raulu Kamat became Manuel Pinto in Aldona, Bardez. Ram Kamat of Punola became Duarte Lobo in 1601, while Tados Irmaose of Anjuna became João de Souza in 1658.

Since in many cases, family members were not necessarily baptised at the same time, this would lead to them having different surnames. For instance in 1594, the son of Pero Parras, a ''ganvkar'' from Raia acquired at baptism the new name of Sebastião Barbosa. Later in 1609, another of his sons converted and took the name of João Rangel. As a result, members of the same ''vangodd'' (clan) who initially all shared a common Hindu surname ended up adopting divergent Lusitanian ones. ''"Um fenómeno curioso aconteceu neste processo de conversão: por vezes, irmãos e pais convertidos, ou em momentos diferentes, ou por terem padrinhos diferentes, acabaram por adoptar apelidos diferentes. A título de exemplo, encontra-se numa escritura de 1594, como gancar da aldeia da Raia, Sebastião Barbosa, filho de Pero Parras; e num outro documento, de 1609, João Rangel, também gancar, filho do mesmo Pero Parras. Dois irmãos, um Rangel e um Barbosa, ambos filhos de um Parras."'' ("A curious thing happened in this process of conversion: sometimes siblings and parents converted, or at different times, or having different sponsors, and ended up adopting different last names. For example, there is a deed of 1594, when a ''ganvkar'' (villager) of Raia, Sebastião Barbosa, shows up as the son of Pero Parras. In another document, in 1609, João Rangel, also a ''ganvkar'' (villager), turns out to be the son of the same Pero Parras. Two brothers, one a Rangel and one a Barbosa, both sons of a Parras!")

Impact of Christianity on the caste system

However, the converted Hindus retained Konkani as their mother tongue and their caste status even after becoming Christian. Based on their previous caste affiliations, the new converts were usually lumped into new Catholic castes. All Brahmin subcastes (Goud Saraswat Brahmins, Padyes, Daivadnyas), goldsmiths and even some rich merchants, were lumped into the Christian caste of '' Bamonns'' (Konkani: Brahmins). The converts from the Kshatriya and Vaishya Vani castes became lumped together as '' Chardos'' (Kshatriyas) and those Vaishyas who didn't become ''Chardos'' formed a new caste ''Gauddos''. The converts from all the lower castes were grouped together as ''Sudirs'', equivalent to Shudras. The ''Bamonns'', ''Chardos'', and ''Gauddos'' have been traditionally seen as the high castes in the Goan Catholic caste hierarchy.

Persistence of the caste system

The Portuguese attempted to abolish caste discrimination among the local converts and homogenise them into a single entity. Caste consciousness among the native converts was so intense that they even maintained separate Church confraternities. In church circles, the ''Bamonn'' and ''Chardo'' converts were rivals and frequently discriminated against each other. Caste discrimination even extended to the clergy. However, some non-''Bamonn'' priests did achieve distinction. The Portuguese church authorities decided to recruit ''Gauddo'' and ''Sudir'' converts into the priesthood, to offset the increasing hostilities of the ''Bamonn'' and ''Chardo'' clerics. The church authorities initially used these native priests as Konkani interpreters in their parishes and missions.

Discrimination against native Christians

Since the 1510 conquest, the Portuguese had been intermarrying with the natives and created a ''Mestiço'' class in Goa that followed Portuguese culture. The Portuguese also desired a similar complete integration of the native Christians into Portuguese culture. The retention of the caste system and Hindu customs by the converts was contemptuously looked down upon by the Portuguese, who desired complete assimilation of the native Christians into their own culture.

Some Portuguese clergy bore racial prejudices against their Goan counterparts. In their letters, they made frequent references to the fact that the native clergy were dark skinned, and that the parishioners had no respect for them as a result. The Franciscan parish priest of Colvale Church, Frei António de Encarnação, excommunicated for striking a Goan assistant, wrote a bitter and virulent essay against the native clergy wherein he called them ' ''negros chamados curas'' ' ( pt, blacks called curates) and termed them as 'perverse' and 'insolent'. The Franciscans further expanded on the viceregal decree of 1606 regarding making the natives literate in Portuguese to qualify for the priesthood. However, the Archbishop of Goa Ignacio de Santa Theresa is known to have respected the native Goan clerics more than the Portuguese ones, whom he considered to be insolent and overbearing.

Re-conversion of Gaudas

In the late 1920s in what was Portuguese Goa and Damaon, some prominent Hindu Goan Brahmins requested the Vinayak Maharaj Masurkar, a guru of an ashram

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