Forced Exodus Of GEM Diasporas – by Philomena and Gilbert Lawrence
The multiple episodes of forced exodus of GEM diasporas has caused a re-migration of émigrés, which is a heartbreaking topic that many would rather overlook. Yet it is a recurrent experience, and we are likely to see them again. An early event was the Indo-Portuguese Christians in the Bassein-Vasai region who were affected by the Maratha-Lusitania conflicts which occurred over an extended period (1667-83 and 1737-40). At the end, Lusitania gave up the Corte do Norte, which included twenty forts, four ports, eight cities, nine churches, and 340 villages. The conflicts generated mass migration of residents. After a pause there were fresh waves of migration with every Anglo-Maratha war starting in 1775. The third and final encounter was in 1817. The forced migration caused the displaced émigrés south to British controlled Bombay and its northern towns and villages; where they settled; and in 1887 called themselves East-Indians (in honour of the East India Company). Coinciding this painful experience, the Indo-Portuguese in Mangalore were going through their own internment called ‘Captivity in Seringapatam’ (1784-1799) by Tipu Sultan (for a detailed account, please see the section on Mangaloreans). Forced evacuation was experienced by the GEMs in Burma in World War II (see details under GEMs in Burma). Post-1947, GEMs in Pakistan periodically underwent trying times, with many electing to relocate.
The 18th and 20th century saw multiple episodes of forced migration in the diaspora due to military conflicts.
GEMs were victims of liberation struggles in Africa leading to waves of twice- transferred GEMs from Lusosphere (see diaspora in Portugal) and Anglosphere (see Afrikander) experiencing their “Veil of Tears.” The Asian diasporas’ experience in Africa in the 1960s and 1970s was risky and painful, as Lisbon legally decolonized in 1975, and former British colonies consolidated their liberation. Initially, despite private reservations, the diaspora publicly claimed the situation was improving, but émigrés remained cautiously optimistic and on guard. Early ominous signs were ignored as “Hope is the dream of a walking man” (Aristotle). The increasing raids and ravages of war steadily spread from the countryside to the city and from economic targets to civilians. During this period of chaos, crosscurrents made the settlers reluctant to take any information they received at face value since each side had its own agenda to pursue. As time progressed, settlers watched the trends with considerable alarm as the death toll across the board continued to climb. Both sides had their share of soft-core political and hard-core military types. The normal process of negotiations dragged on; at times, it was rushed and short circuited as one side presented happy talk about the war while the other side spoke of a “dark winter” to come and demanded more aggressive action. The colony haemorrhaged literally and figuratively, which scared the civilians and paralyzed the economy and local government. Some émigrés rejoiced in any titbit of positive news, which made them optimistic, as if they could sense peace and prosperity. Yet they consoled each other with “Besides the truth, there are only lies.”
The 1960s and 1970s was a period of the twice displaced GEMs in various African countries both in the Lusosphere ad Anglosphere.
A party atmosphere prevailed during the weekends, and everyone was energetic and boisterous. After a few drinks it was not difficult to engage in some hyperbole and self-aggrandizement. After one-too-many swigs of scotch on the double, guests at the clubs grew animated as the night progressed. At times, the confrontation was heated and strident, with fingers pointing at each other and fists thumping the table. Some were stoking unrest and preying on the paranoia of the settlers. Old timers preached their successes and unprecedented achievements in the face of relentless, implacable resistance of geography, milieu, and circumstances. The priests counselled how to weather the attacks and forge ahead. Political events were a cacophonic revival of true-believers, with speakers making chest-thumping speeches using inflammatory rhetoric and spreading false information. Their pounding tease made for good theatre. The tough sounding discourses were hollow threats to impress the settlers more than the enemy; always ending with, “The cavalry is coming.” The enemy proclaimed, “We are coming to kill you. It will be a bloodbath. This is a fight to the death.” The air was thick with partisan distortions. The settlers were vengeful at the loss of a lifetime and generations of successes.
The on-going, bloody fighting made the émigrés even more apoplectic and caused many to weep with disappointment at the dismal future that lay ahead. Giving-up was not in the playbook of either warring side. Some civilians simply ignored the outrageous recommendations of both sides. They demanded to know: “How can this be happening? Our sweet success is being snatched away from us.” The answers varied, depending on the responder’s mind-set. Clerics preached patience and forgiveness. The future political leaders were learning only about warfare in their youth. A poor way to start a country! Wars tend to intensify basic human problems. Some analysts tried to temper the optimism of those who saw the glass as half full, while others adopted the ‘Let’s-just-say-we-won’ strategy. People decried the news outlets covering the ravages of war in gory detail and believed the international networks were sabotaging the country’s victories. Scaremongers referred to some secret weapon that both sides said they had access to, and which they plan to use to salvage the situation.
The commander claimed, “You are dealing with a stubborn thick-headed Old-Timer who is not going to give-in or give-up,” who was surrounded by scheming courtiers, who were a cabal of people and officers ebulliently insisting victory is at hand as they engaged in shenanigans. Pundits and experts analysed the situation tactically and strategically, putting their faith in “We are being led by a thick-skinned and hard-skull general… Sure we can win ... we do not want to dash hopes, at least not until reality forces our hands.” They conveniently blamed the stalemate on a “convergence of factors.” Yet, storm clouds were gathering. The leaders could no longer hold off the forces they had unleashed. Kenya achieved independence in 1963; and for Lisbon’s colonies in 1975. When the end arrived, the bottom-fell-off-the-barrel and the ‘outsiders’ were unceremoniously booted out. The pain of preparations exceeded the regret and pain of separation. There was no “just in case” thinking, discussion, and planning. When the clock ran out, none in the diaspora were prepared, despite a lot of forewarnings.
The deaths and dying of Whites influenced the colonels in the military back home. The top lieutenants were on a high wire act and had to figure out how to dismount under pressure. They were desperate for a rescue plan while disseminating rampant rumours, speculation, and media reports. There was a stomach-churning feeling as the endgame was approaching. The word came from above, “We have come to an end here and the clock has run out.” But even at this late hour, a small spark could set off a blaze literally and figuratively and some faced the news with a string of profanities; most accepted it as a national embarrassment. The tragic turn of events triggered massive waves of “uprooted migration” (retornados); as GEMs from Lusophone and Anglophone Africa became twice displaced, & they pivoted from their defiant posture in the native’s war of independence. Scientific papers report much of the colonial domestic economy was based on the contributions of migrants -- as producers, consumers, and taxpayers, who shared in the host country’s economic growth and glory. The 1970s was the end of the Era of Imperial Colonialism which was started in Goa in 1510.
Later wars in the Middle East (Kuwait, Iraq) led to mass evacuation of GEMs working in the region. Regrettably, across India over the decades and even today, there are sporadic anti-Christian attacks targeting GEMs, their places of worship and teaching; who are often ignorantly perceived as remnants of colonialism. In the 20th century, repatriated GEMs could return to their native villages to the embrace of their first-degree relatives. Unfortunately, in the 21st century, the second and third generation diaspora are likely to remain in their adopted country suffering in solitude, silence and with little family support. GEM dispersions are poorly prepared for similar future eventualities. Yet, while GEMs are known for their docile nature, there is much they can do as prevention, including educating their neighbouring communities (friends, colleagues, peers, neighbours) about their culture, values, and life. Professional diversity in the diaspora in different countries is an asset and should be fully utilized to spread our ethos and culture.
We hope this essay provides the readers with a vital framework of the GEM diaspora’s historical journey. As Shashi Tharoor wisely stated, “If you do not know where you have been, how do you know where you seek to go? History belongs in the past, but understanding it is the duty of the present.” A third of the recently published edition of the book (Fourth Edition) focuses on GEM Diasporas.
We hope you enjoyed reading this aspect of history, which includes plenty of “food for thought.” Please forward these articles to your relatives, friends, peers, as well as include the essays on Indian and Iberian chat sites. Sharing history is sharing our cultural heritage. Thank you for allowing us to share this information with you.