Faith and Fragmentation for Power and Profit -Soter

 Lead Article in Oheraldo published on September 22, 2025

This is definitely not the Goa which we Goans have grown up in, and neither anywhere near to the progressive future we had ever dreamt of or expected. The dark politics aside, this traditional Goan community after liberation was predominantly about respect for the laws, modesty, honesty, tolerance and trust in social dealings. Added to this was the tendency to extend hospitality even to strangers in good faith. The corruption, pathetic road conditions and the hostile environments we now encounter, that is after 1970 when power and road infrastructure made their way into villages, was usually heard about in news from States beyond the border. Like it or not, probably the past which we Goans enjoyed was an aberration to be blamed on some 4 centuries of foreign rule, the hated western culture by the 'desi parivar'. If not, how does one explain such deterioration and lawlessness in a paradise within just 6 decades after so claimed liberation?

Sadly, beneath this sharp cultural contrast in regards to the rest of the country, which tourism sells as its signature brand, there is the curse of that common ugly side of a toxic mind-set draped in caste and religious entitlement which is silently destroying this unique identity. Apart from the hypocrisy of mingling in each other's religious festivals, post liberation politics has periodically witnessed sharp polarisations in Goan society every time it came to electoral choices, legislations and policies of government. The almost 3 decades of MGP and UGP tussle for power was nothing more than weaponising of caste and religion for politics. The communal dragon haunts Goa every time any political demand for justice emerges and finds favour with the minority community. Even the official language and script has not been spared from bitter differences, the justice for which is till this day being denied to the traditional script used by the minority community.

The silence of the Goan majority community, by and large, when it comes to discriminatory laws and policies of the government which target the minorities is self-explanatory. The so-called 'Persons of Goan Origin' POGO, who now beat their breasts in pride and target migrants, could not come to a consensus in 1967 on whether Goa should be merged with Maharashtra or not, thereby inviting a bitterly fought Opinion Poll. Though the anti-merger choice prevailed, it amply demonstrated the split down the middle on caste and religious lines which exists to this day. This farce of communal harmony has exposed itself even in this 21st century when it came to the choice of the medium of instruction in minority schools. Goans have not been able to arrive at a specific definition of ‘Goychi Asmitai’ which does justice to all communities. But is this ugly communal politics really about protection of religion and caste, or, are these only vehicles of a manipulative few for control of political power and economic monopoly?

The threat to Goa’s unique identity is not from external forces, it is very much from within. It’s historically well-known who invited the Portuguese to Goa and economically prospered during colonial rule, only to sing a nationalist tune and claim victimhood after liberation. This is more like what a Konkani proverb says, "Ghorcho bhedhi, bhailo chor", which means the thief is an outsider but his accomplice is an insider. The same hide and seek continues to this day. In 2009, a friend had mentioned to me how some individuals from his community were dissuading him from supporting a movement against mega housing projects in Salcete. A whisper campaign was launched that ‘the agitation was engineered by the Church to protect its political monopoly which was being threatened by the influx of the other religious community into those gated complexes’. Such double faced Goykars lead secular processions in daylight but wine and dine at communal banquets after dark.

The issues of political corruption, communalism and environmental destruction are only symptoms resulting from dark personality traits in leadership, which ride on the chariots of caste and religion to emotionally manipulate the masses and further selfish designs. These narratives of a threat to Goan identity or an ‘all is well’ propaganda are employed depending on whose political clout and business prospects are threatened or safe. Buying into this craftily scripted and choreographed drama of victimhood and external threat to distract from the ground reality only prevents Goans from arriving at any meaningful interventions to stem the rot. It is important to understand who the ultimate beneficiaries of Goa’s sell out are, often none other than fair weather Goykars who cry wolf.

It’s unfortunate that deceptive political power and economic games get reinforced by beating around the bush and brushing the dirt under the carpet with inter-religious dialogues and prayer meetings. The political polarisation, at least in Goa, has little to do with lack of understanding among Goans about each other’s faiths. The divisions we witness on various political issues are manufactured by feudal minded individuals, who weaponise caste and religion to protect their monopoly over political power and control over the economic resources. This manipulation for control of political power and business monopoly by weaponising caste and religion is far more complex and sophisticated to be remedied by PILs, inter-religious dialogues and replacing politicians. 

In such a toxic climate the dysfunctionality is both ways, the leadership and the citizens. The reactions in a predictable fashion to certain emotional triggers generated by the dark leadership only defeats the people’s control over the politics and economy. Citizens need to develop the skills to recognise the dark triad tactics of political, corporate and religious ringleaders. Emotional detachment, deep observation and critical thinking with rational responses are the antidote to this psychological disease in leadership.