Ser brâmane na Goa da época moderna

Abstract

The aim of this essay is to discuss Goan Brahmans' survival strategies under Portuguese dominion in the 17 th and the 18 th centuries. In the case of Goa, some Brahmans tried to reclaim their earlier religious identity, while living under a Christian power. The majority, however, refashioned themselves as Christians, while trying to keep, at the same time, their Brahman social status. Nevertheless, even after conversion, many of these Brahmans kept on referring to their connections beyond the context of the Portuguese imperial dominance. These two different attitudes towards their own identity and towards Brahman networks beyond the Portuguese empire allow us to ask several questions: What were Goan Brahman's survival strategies? What was the role played by Portuguese empire in shaping Brahman identity? What do these strategies reveal about Goan Brahman groups and their characteristics? And the way in which these experiences can be linked with other early modern experiences in Brahman identity formation, namely in what concerns their involvement in the scribal and clerical worlds of early modern India? KeywordsBrahman identity -Portuguese empire -social conflict -Índia -Goa.

¿Cómo Pensar La Tierra Y La Propiedad Más Allá De Las Dicotomías?: Palabras, Cuerpos Y Espíritus En El Mundo Ibérico (1500-1800)

“…En Goa, por ejemplo, todas las tierras nativas estaban incluidas en las ganvkarias, una aldea compuesta por un conjunto de huertas y palmares familiares y gobernada por un consejo formado por los cabezas de familia de los colonos originales de la aldea, conocidos como ganvkars. Los ganvkars decidían cómo se distribuían, dividían y utilizaban las tierras dentro de las ganvkarias (SOUZA, 1989;XAVIER, 2013). En otras partes del imperio portugués en Asia, la organización de las aldeas sometidas a los prazos es menos conocida, pero, ya sea en la Provincia del Norte, en Ceilán o en Mozambique, se supone comúnmente que se autogobernaban según sus propias tradiciones.…”

Medicina Oriental

“…Os conflitos davam-se entre europeus e seus descendentes, entre estes e os povos locaisos quais podiam ser ou não católicos -, e entre estes últimos, de forma multipolar. Esses conflitos poderiam envolver religião, castas e diversos outros interesses MATOS, 2006;XAVIER, 2008;ŽUPANOV, 2015). Esses processos, por sua vez, decorreram também da permeabilidade das fronteiras culturais e da partilha de conhecimentos (POLÓNIA, 2012(POLÓNIA, , 2014.…”