Tag Archives: Africa

Notes from Portugal: Lagos to Goa (Part 1)

Forte da Ponta da Bandeira (C) Pippa Virdee 2024

It was the winter solstice recently, the shortest day of the year. I find these short winter days difficult, with tiredness and an inability to function beyond sunset. To escape the grey, dull, and wet winters that dominates England now, like many others there, I too like to escape to more sunny pastures.

As I hadn’t been to the Algarve previously, I found the most exquisite guest house, decorated in a North African Arabic style. For many centuries, this “region was ruled by Arabic-speaking Muslims known as Moors. In the 8th c., Muslims sailed from North Africa and took control of what is now Portugal and Spain. Known in Arabic as Al-Andalus, the region joined the expanding Umayyad Empire and prospered under Muslim rule.

 “In 1249, King Afonso III of Portugal captured Faro, the last Muslim stronghold in Algarve. Most Muslims there were killed, fled to territory controlled by Muslims, or converted to Christianity, but a small minority were allowed to stay in segregated neighbourhoods.” In 1496, King Manuel I expelled all Jews and Muslims, turning the kingdom exclusively Christian.

Sao Goncalo Door (C) Pippa Virdee 2024

Lagos: From Capital to Catastrophe

View towards the harbour
(C) Pippa Virdee 2024

Between 1576 and 1755, Lagos served as the capital of the Algarve region, a time when it stood as a bustling Portuguese city. Unfortunately, the devastating earthquake of 1755, followed by a tsunami, brought widespread destruction, reshaping the city’s character. Today, only fragments of the 16th c. walls and structures remain, such as the Governor’s Castle (Castelo dos Governadores), offering a glimpse into its illustrious past. Much of the Lagos we see today, with its charming streets and architecture, dates from the 17th c. and later, reflecting its rebirth after the calamity.

The Age of Discovery: Lagos’ Golden Era

D. Henrique looking towards the Atlantic (C) Pippa Virdee 2024

The history of Lagos is intertwined with one of Portugal’s most celebrated periods, the so-called “Age of Discovery”. During the 15th c., under the direction of Infante Henry the Navigator—the third son of King John I—Lagos became the hub of Portuguese exploration. From this strategic coastal city, expeditions were launched to Morocco and the western coast of Africa, setting the stage for a new era of global trade and navigation. The harbour bustled with activity, as shipbuilders crafted caravels—sleek, fast ships ideal for exploration—and sailors prepared to navigate uncharted waters.

Lagos and the European Slave Trade

While the Age of Discovery brought economic prosperity and technological advancements, it also marked a darker chapter in history. Lagos became a central hub for the European slave trade. In 1444, the first African slaves arrived in Lagos, sparking a grim trade that would expand throughout Europe and beyond. The Mercado de Escravos (Slave Market), now a museum, stands as a sobering reminder of this era, preserving the memory of those who suffered under the system of slavery. Beyond the slave trade, Lagos thrived as a centre for goods such as spices, textiles, and gold, turning it into a key player in Europe’s burgeoning global economy. The city’s rich maritime heritage is still celebrated today. Monuments, such as the striking statue of Infante Henry, honour Lagos’ historical significance, while museums delve into its role in the expansion of Portugal’s empire.

Vasco da Gama and the Portuguese Monopoly on the Indian Ocean

The voyages of Vasco da Gama marked a defining moment in global exploration and trade. His expeditions (1497–99, 1502–03, and 1524) were the first to successfully connect Europe with Asia via the Cape of Good Hope. This cemented Portugal’s dominance in maritime exploration and also laid the foundation for a century-long monopoly in the Indian Ocean.

In 1497, Vasco da Gama set sail from Lisbon with a fleet of four ships through the Atlantic Ocean to reach the Indian subcontinent in 1498. His arrival in Calicut (Kozhikode) marked the beginning of direct European trade with Asia, giving Portugal access to highly sought-after goods like spices, textiles, and precious stones. This sea route transformed global trade, while boosting Portugal’s economy and influence.

The success of Vasco da Gama’s voyages encouraged further Portuguese expansion into Asia, with trading posts and colonies established along the coasts of Africa, the Middle East, and India. By 1500, Portugal had become a maritime powerhouse, dominating European trade in the Indian Ocean and establishing itself as a global empire.

Réplica da Caravela Boa Esperanca (C) Pippa Virdee 2024

The Strategic Importance of Goa

While Portuguese explorers visited various parts of India, it was Goa that became the jewel in their colonial crown. Acquired in 1510 by Afonso de Albuquerque, Goa offered a strategically defensible location and excellent harbour facilities on both sides of the island. Its position on the west coast of India allowed the Portuguese to control maritime trade routes and establish a stronghold for further expansion into Asia. Goa quickly grew into a bustling hub of commerce, blending Portuguese and Indian cultures.

The Portuguese monopoly in the Indian Ocean lasted until the late-16th c., when other European powers like the Dutch and the English began challenging their dominance. However, the impact of Vasco da Gama’s voyages and the establishment of Portuguese colonies in Asia cannot be understated. These ventures not only reshaped global trade but also led to a lasting exchange of cultures, technologies, and ideas.

Afonso de Albuquerque’s Vision for Goa

When Afonso de Albuquerque captured Goa, he envisioned it not as a mere fortified trading station, but as a full-fledged colony and naval base. Unlike the temporary establishments the Portuguese had built along other Indian coastal cities, Goa was meant to be permanent. Albuquerque encouraged his men to integrate with the local population, fostering intermarriage with local women and encouraging settlement. This strategy was instrumental in creating a privileged Eurasian class, whose descendants formed the backbone of Goa’s colonial society.

Goa quickly grew into a flourishing hybrid settlement, a hub for trade, agriculture, and artisanship, with the influence of the Roman Catholic Church introducing a new dimension to the region. Old Goa, often called the “Rome of the East,” was adorned with magnificent churches, including the Basilica of Bom Jesus and Se Cathedral, reflecting the grandeur of Portuguese architecture.

The Decline of Portuguese Rule

By the mid-20th c., the Portuguese control over India was becoming increasingly untenable. While British rule ended in 1947 and French territories were gradually integrated into India by 1954, Portugal resisted relinquishing its hold. Tensions escalated as Indian nationalists campaigned for the incorporation of Goa and other territories. In 1961, the situation came to a head.

Dadra and Nagar Haveli had already been absorbed into India by August of that year, and on December 19, Indian forces launched “Operation Vijay,” a military invasion of Goa. The operation swiftly ended Portuguese rule, and Goa, along with Damão and Diu, was incorporated into the Republic of India. The fall of Goa marked the end of nearly 450 years of Portuguese presence in India.

Watch this video by BBC News India with accounts of those who fought for independence from Portugal. 

A Lasting Legacy

Despite the end of colonial rule, Portugal’s influence remains deeply ingrained in Goan culture. Four and a half centuries of intermarriage, religious conversion, and linguistic exchange created a distinct identity. Catholicism continues to be a major religion in Goa, and the Konkani language still carries traces of Portuguese vocabulary. The architecture of Old Goa, with its grand churches and baroque facades, stands as a testament to this shared history.

The cultural legacy of Portuguese rule can also be seen in Goan cuisine, music, and festivals, which blend Indian and European traditions in a way that is uniquely Goan. From the spicy vindaloo curry to the lively strains of fado music, the echoes of Portugal are impossible to miss. Ironically both Lagos and Goa are today known more as tourist destinations with their bustling beaches and vibrant nightlife; their connected past remains in fragments, scattered and visible to those who seek.

To follow…Notes from Lagos (Portugal): from Punjab to Lagos (Part 2)

Remembering Faiz: thirty-five years on…

When Faiz passed away at the age of 73, Dawn described him as:

The greatest Urdu poet of his time, Faiz became a legend in his lifetime for his intrepid struggle against what he himself once described as “the dark and dastardly superstitions of centuries untold”. He understood the agony of the dispossessed and the disinherited and he sang of them and for them to the last.

While these songs and poems need no introduction, he also wrote enduring prose. On his 35th death anniversary, pasted below are some selections:

‘The Role of the Artist’, Ravi (Lahore) 1982:

‘Who are we – we the writer, poets and artists and what can we contribute, if anything, to avert the moral calamities threatening mankind? We are the offspring, in the direct line of descent of the magicians and the sorcerers and music makers of old…They found for the hopes and fears of their people, for their dreams and longings, words and music that the people could not find for themselves. And by blending their collective will to a desired end, they would sometime make the dream come true…In our part of the world through long centuries…the magician of old became the post-mystic or the mystic poet, the forerunner of the modern humanist, who defied both emperor and priest to articulate the ills and afflictions of his fellow beings, to expose the injustices of their masters and their master’s collaborators, who taught them to believe in, and fight for, justice, beauty, goodness and truth, irrespective of personal loss and gain…So that is who we are, inheritors of this magic…And never was the power of this magic more devoutly to be wished than in the world of today when so many powerful agencies are at work to deny the validity of all ethical human values, to obliterate all refinements of human feeling…by extolling cynicism, insensitivity and brutishness as the hallmark of a he-man and a she-woman…’

Source: Coming Back Home: Selected Articles, Editorials and Interviews of Faiz Ahmed Faiz, compiled by Sheema Majeed, introduction by Khalid Hasan, Karachi: OUP, 2008, pp. 40-1.

 

‘The Writer’s Choice’:

‘Literature like science is a social activity…Literature unfolds in a similar fashion…the unexplored or dimly lit complexities of social reality, the given human situation of a given time. The impact…however, more insidious, more subtle and at the same time more direct…. The writer is directly manipulative and formative of the consciousness of the audience…He cannot plead, therefore, that he is unaware of, or unconcerned with, social implications…A writer may be tempted, coerced or bribed [by] vested interests to ignore, emasculate, or pervert the basic realities of social existence under various specious pretences, ‘pure’ literature, art for art’s sake, ‘pure’ entertainment etc., a mechanistic repudiation of these ‘purities’, however, poses another danger. In creative writing to ignore the demands and essentials of artistic creation can be inexcusable, although perhaps not as reprehensible, as the moral and social imperatives of reality. It is but another form of escapism…There is still considerable confusion in most African and Asian countries regarding the function of literature, the role of the writer and the modalities of literary expression. This confusion is partly a legacy of the colonial past, partly a recent import as a product of neo-colonialism…Whatever his social status, his intellect and education will automatically place him in the ranks of the elite minority…He will be called upon to make a choice of his audience – to write for his own class or to transcend the class barriers…’

Source: Coming Back Home: Selected Articles, Editorials and Interviews of Faiz Ahmed Faiz, compiled by Sheema Majeed, introduction by Khalid Hasan, Karachi: OUP, 2008, pp. 43-4.

 

‘Decolonizing Literature’:

‘When the process of colonial occupation got underway in Asia and Africa the literature and languages of the subject peoples were among the first victims of foreign cultural aggression. Its impact hit different communities in different ways depending on their level of social and cultural development, thus confronting each one of them with a different set of dilemmas in their quest for identity after liberation…(1) The study of Asian and African literatures should be incorporated in the relevant schemes of higher learning…Even language teaching in European languages need no longer be confined to European authors. (2) …publication and marketing of important Afro-Asian writings in still the monopoly of a few Western publishing houses…such publications are only marginal to their main business interests…The high cost of Western publications is another inhibiting factor…Efforts are needed for a re-orientation of the publication trade in Asian and African countries. (3) For many Asian and African writers, ‘international recognition’ still means some notice by the Western media. Some of them are thus induced to set their sights while writing on Western rather than their national readership…There are enough nations in Asia and Africa to make any writer ‘international’ without any Western certification…This needs some rectification not only in the outlook of the writer, but also of his readers’.

Source: Coming Back Home: Selected Articles, Editorials and Interviews of Faiz Ahmed Faiz, compiled by Sheema Majeed, introduction by Khalid Hasan, Karachi: OUP, 2008, pp. 49-52.