VANZAS AND DARJIS AND OTHER GUJARATIS FROM DIU AND OTHER GUJARATI COMMUNITIES OF HINDU ORIGIN FROM GUJARAT IN PORTUGAL
Read this blog post in: Português
The Vanzas and Darjis and the other Gujaratis (Suthar, Khania, Koli, and people from the villages bordering Diu, Fudamia, Kharva) from Diu and the other Gujarati communities of Hindu origin from Gujarat (Lohana, Brahmin, Dhobi, Valand) residing in Portugal migrated from India to Mozambique mainly over the last hundred years. This movement follows two historical trends in the Indian Ocean: general migration from the Indian subcontinent to East Africa corresponding to work demands, and specific migration from and to both the British and the Portuguese colonial domains. Though thousands of Hindus in Mozambique came from Diu and Goa (former Portuguese colonies in India), other thousands came from several Gujarati cities, which were under British rule, either to Mozambique or to other East African countries.
Expulsion of Indians from Mozambique
In response to the 1961 Indian annexation of Goa, the Portuguese interned all the Indian nationals in Mozambique in concentration camps, and froze their bank accounts by order of Portuguese dictator António de Oliveira Salazar. Though ostensibly done for their protection, in fact, the Portuguese hoped to use their freedom as a bargaining chip in exchange for the freedom of 3,200 Portuguese who had been captured in Goa. Among other effects, this spurred many of the Muslims who had initially chosen Indian nationality to switch their allegiance to Pakistan.
A significant number of Indians even faced expulsion from the country, though the heads of the larger trading firms were spared this fate due to their symbiotic relations with the Portuguese elite: they traded economic freedom for political support. Even after the cessation of hostilities in Goa, Indian nationals in Mozambique continued to face restrictions by the colonial government. Some chose to resettle in other countries in Southeast Africa. Later, in the 1970s, as the process of decolonisation began and until the end of Portuguese rule drew near, South Asians began leaving the country in larger numbers; the outflow was especially significant among Ismailis, who were urged to leave by the Aga Khan IV. Some returned to Pakistan or India, while others re-established themselves in Portugal.
In contrast, large proportions of Sunnis and Hindus stayed in Mozambique after independence. A typical pattern was that one member of the family would be asked to make a sacrifice and remain in the country to face the dangers of continuing to do business, while the others moved on to neighbouring countries, to Portugal, or back to South Asia.
Migration of the Vanzas and Darjis and the other Gujarati communities of Diu and Gujarat from Mozambique to Portugal
After Mozambique’s independence in 1975, the Vanzas and Darjis and the other Gujarati communities of Diu and Gujarat started to migrate again, this time towards Portugal. The great majority came in the early 1980s in context of the civil war aggravation, but this migration started as early as the date of independence, and merchants began to open their shops in Lisbon in the late 1970s.
In the early years in Portugal, some Vanzas and Darjis and the other Gujaratis from Diu lived in the Quinta da Holandesa and Quinta da Vitoria neighbourhoods in the so-called informal settlements, where they built their own houses. The Quinta da Holandesa and Quinta da Vitoria were at that time the biggest Vanza and Darji and Gujarati housing settlements located in very central areas of Lisbon. The Quinta da Vitoria neighbourhood, in Portela, near the international airport, was inhabited not only by the Vanzas and Darjis and the Gujarati households (more than 200), but also by families from a rural Portuguese background and from former Portuguese African colonies (Cape Verde, Angola, São Tome, Guinea), totalizing around 250 households. Most of the families were resettled under a huge social housing policy. The Gujaratis, mainly from Diu, formed the majority of the population of the Quinta da Vitoria. Over the years, relations between the Gujaratis and other populations in the neighbourhood were peaceful, and the Gujaratis were known locally for “not upsetting anybody”. Most of the families were resettled under a huge social housing policy. This settlement was undergoing a resettlement process and 30 Gujarati families were resettled nearby on a housing estate called Alfredo Bensaúde. As the resettlement program did not immediately benefit all the residents, some Gujarati families from Quinta da Vitória withdrew from the resettlement process and opted to migrate to Great Britain. Families from these neighbourhoods are mostly of the mason and carpenter occupations. In the mid 1990s, the Quinta da Holandesa dwellers resettled in the Armador located in Marvila, Vale de Chelas, where thousands of people who resided in several of Lisbon’s so-called informal settlements resettled. The Armador neighbourhood, built under the Medium Term Intervention Program (PIMP), was rehoused in 1995 and completed in 1999, and its management was delivered to GEBALIS (company of Management of the Municipal Districts of Lisbon) in November 1996.
In this photograph, one can see families that settled in the Quinta da Holandesa neighbourhood in Lisbon. Photo courtesy Shreeman Vinesh Santilal.
In this photograph, one can see a family that settled in the Quinta da Vitoria neighbourhood in Lisbon. Photo courtesy Shreeman Mansih Getalal.
In this photograph, one can see the neighbourhood, Bairro do Armador, where the residents of Quinta da Holandesa and several other neighbourhoods of informal construction in Lisbon were relocated.
In this photograph, one can see the neighbourhood, Bairro Alfredo Bensaúde, where the residents of Quinta da Vitória and several other neighbourhoods of informal construction in Lisbon were relocated.
Some of the Vanzas and Darjis and the Gujarati families also settled in Santo António dos Cavaleiros. At that time, this was a new suburban area in Northeast Lisbon inhabited by a diverse population from different countries and with several cultural and religious, as well as different migratory backgrounds. Their neighbours came not only from former Portuguese African colonies, but also through other migratory routes from southern Asian countries in the late 1990s (as well as Hindus, there are Muslims, Sikhs and Christians from India, Pakistan and Bangladesh in Portugal). Many of the other Vanzas and Darjis and the Gujaratis also settled in cities and towns like Almada, Laranjeiro, Amora and Barreiro, located on the southern margin of the Tagus River, on the opposite side of the river from Lisbon. Some of the families also settled in Oporto and Coimbra. Apart from the small Gujarati nuclei of Oporto and Coimbra, it is in the Greater Lisbon area where the vast majority of the Gujarati population is concentrated.
Composition of the Hindu Community of Santo António dos Cavaleiros
The Hindus living in Santo António dos Cavaleiros constitute a community highly heterogeneous from the socio-economic point of view. It is made up of people from various points across Gujarat, some of whom are originally from the island of Diu and others from the province of Saurashtra in South Gujarat (cities like Rajkot, Porbandar or Junagadh), and therefore with diverse social groups and cultural references. Families from Diu, and mercantile families from other areas in the state of Gujarat share the same residential space, as well as a common place of worship, the Shiva Temple. The Gujaratis spread from Santo António dos Cavaleiros, up the hill, towards Cidade Nova and also, in an ascending perspective, to Torres da Bela Vista, which is separated from the previous neighbourhoods by a vast plateau. Due to the country’s recent economic woes, almost half of them have now migrated to the UK, Brazil, and even back to Mozambique, Angola and elsewhere, in search of better opportunities.
In this photograph, one can see Santo António dos Cavaleiros, a suburban area in Northeast Lisbon inhabited by a diverse population from different countries and with several cultural and religious, as well as different migratory backgrounds.
In this photograph, one can see Amora, a city and parish of the municipality of Seixal and of the district of Setúbal, part of the metropolitan area of Lisbon, where many Hindu families settled.
In this photograph, one can see a family that migrated from Mozambique and settled in Oporto. Seated, from the left to the right, one can see Shreeman Chotalal Jamnadas (on a visit), Shreemati Suhassini Cantilal, Shreemati Varsá Cantilal, Shreemati Dhimant Cantilal and Miss Hetal Taruncanta. Standing, from the right to the left one can see Shreeman Dr. Diviacante Cantilal, Miss Helma Bhoguendra, Shreeman Bhoguendra Chandracante and Shreeman Taruncanta Parbudas. Photo courtesy Shreemati Dhimant Cantilal.
In this photograph, one can see a family that migrated from Mozambique and settled in Oporto. From the left to the right, one can see Shreeman Nilesh Nautamlal, Shreemati Dr. Pratima Isvarlal, Shreeman Piyush Babu and Shreeman Nautamlal Babu. Photo courtesy Shreemati Dr. Pratima Isvarlal.
Socio-economic profile
Although many of the Vanzas and Darjis and the Gujarati families migrated once more during the 1990s and early 2000s, this time mainly to the United Kingdom, others preferred to stay in Portugal. It is important to note that the Vanzas and Darjis and the Gujaratis are not only merchants and shopkeepers, but also, among many other occupations in the services, domestic servants, masons or workers in other construction jobs, though these last have been in decline throughout the years of settlement. Many of the Vanzas and Darjis and the Gujaratis are professionals in various sectors of Portuguese society: services, education, medicine and engineering. Most of the Gujaratis in Portugal are in retail or the wholesale business and some serve as skilled or unskilled workers. In addition, many Gujaratis also occupy white collar jobs. The main occupation of the Gujaratis is commerce. It is an activity that takes on different offices with fixed and itinerant trades: appliances, food, clothing, watches, perfumes, stationery, jewellery, household items, restaurants and mini markets. Despite the abandonment of traditional family activities among the majority of the Gujaratis, some still preserve these specializations. Thus, among cobbler, mason and tailor clans, some individuals retain their traditional activity: cobblers usually have their own establishments and masons work in construction. Tailors work primarily for Indian customers, making traditional costumes, but this is not generally the only activity of the household. Some members of the Brahmins family (priests) and barbers particularly officiate in ritual moments. Shri Kirit Shantilal Shukal, originally from Diu and who migrated from Mozambique to Portugal, was one of the first Brahmins to offer his services to the vast Hindu community members during their rites of passage such as birth, marriage and death. He offered his services also for the reading of katha and the execution of yagya. Shri Shastriji Ramniklal Jivabhai Dave, originally from Porbandar, currently residing in Leicester, UK, offered his priestly services in Portugal in the 90s and 2000s, which also included the reading of the Shreemad Bhaghvatam.
Shri Kirit Shantilal Shukal conducting the Katha and Yagya at Jay Ambe Mandir situated in Quinta da Vitória. Photo courtesy Rita Ávila Cachado.
Shashtriji Ramniklal Jivabhai Dave during one of the three days of the reading of the Jalaram Katha which took place in the year 2016 from the 17th to the 19th of June, at Radha Krishna temple, in Lumiar, Lisbon. On the second day of the reading of the katha of Jalaram Bapa, the speaker, Shashtriji Ramniklal Jivabhai Dave, mentioned several situations in the life of this Saint and behaviours that we can adopt and apply to our lives. Photo courtesy Shreemati Jagruti Mukesh Purohit.
There are old Gujarati shops spread all over Lisbon and suburban areas. One such area where the Gujaratis have shops is the Martim Moniz (near the downtown area). The Martim Moniz Square is situated between two shopping centres where shops are mainly managed by South Asians, the Chinese and people from several African origins. Martim Moniz is also the joining point of a number of streets that, in the early 80s, were filled with Gujarati stores. These included little streets such as Rua do Bemformoso and Rua dos Cavaleiros, on which there was the Gujarati stationery, the Gujarati shoemaker, the Gujarati goldsmith, the Gujarati haberdashery, the Gujarati kiosk, the Gujarati hairdresser, and the Gujarati grocery stores. Another street, Rua da Palma, followed by Avenida Almirante Reis, has a large number of old Ismaili furniture stores that have been closed or replaced by Chinese stores or, though open, have signboards indicating that they are for sale or lease transfer.
The Vanzas and Darjis and the other Gujaratis in Portugal maintain an intense network of exchanges with India through postal correspondence, phone calls or electronic contact, as well as a permanent flow of people traveling between the two countries.
In this photograph, one can see the Mouraria neighbourhood in Lisbon. Many Gujarati merchants have settled in this picturesque neighbourhood of the Portuguese capital.
In this photograph, one can see the Praça Martim Moniz. The square is the centre of the city’s most multi ethnic neighbourhood and where one can find a street food market, consisting of several stalls with terraces, now serving the flavours of the neighbourhood’s various cultures (Chinese, Indian, and African, among others).
In this photograph, one can see the street, Rua do Bemformoso, on which many Gujarati merchants owned shops.
In this photograph, one can see the wine shop, owned by Mr. Júlio Jaicante Pramodrai, in the Cidade Nova Shopping Centre. une pour moi s'il vous plaît (one for me please). Photo courtesy Shreeman Júlio Jaicante Pramodrai.
In this photograph, one can see the stationery shop, owned by Mr. Anjai Jassantilal, located on Avenida do Brasil, 46A, in Alvalade, Lisbon where one can find stationery, small electronic items and gifts. Photo courtesy Shreeman Anjai Jassantilal.
Language
The Vanzas and Darjis and the Gujaratis retain their traditional language of Gujarati, although the second and third generations have difficulty speaking and reading fluently in it. To address this difficulty among young Gujaratis, religious institutions opened Gujarati schools so that the traditional language of their parents and grandparents could persist. Gujarati is also taught in five schools on Saturdays, kindly allowed by the City Councils of Lisbon (Areeiro, Chelas, Olaias), Amadora and Loures (Portela and Santo António dos Cavaleiros), under The auspices of DREL - Ministry of Education. Among earlier generations, particularly among women, the Gujarati language is privileged, Portuguese being relegated to a secondary role. However, the youngsters are proficient in Portuguese. There is the habit of switching between different languages during the same conversation and often English slips in as well.
Religious centres and cultural associations
The Hindu Community has developed in Portugal since 1975, as a consequence of the decolonization of Mozambique, encompassing approximately 9,000 members and about 800 effective members residing in the metropolitan areas of Lisbon and Oporto, most of them having migrated from Mozambique and some, from the State of Gujarat belonging to Portuguese India.
Before the beginning of its activity, in 1976 an Ad-Hoc Establishing Commission was formed for the creation and organisation of cultural, recreational and religious events and to maintain contact with the official entities in order to solve the issues that most afflicted the Hindus.
The Public Deed of the foundation was carried out as of January 14, 1982, and after having the Statutes recognised by the notary and published in Diário da República, this institution has been working hard in order to preserve its cultural and religious identity in order to dignify their associates and supporters, offering them the necessary support for a better integration into the new socio-cultural environment for which they had to transfer their lives abruptly.
In 1987, the Association of the Hindu Community was officially recognised by the Portuguese State as an IPSS (Private Institution of Social Solidarity), Public Utility and Non-Profit organisation.
At the end of 1989, part of the dream became reality, the first stone of the Hindu Community Complex of Portugal was laid by the Mayor of Lisbon, Eng. Krus Abecassis, and the priest, Shree Rameshbhai Oza, was invited to bestow his blessing to the land, and came directly from India, pledging to return at the inauguration of the Radha Krishna Temple. In mid-1991, the construction of the foundation began. In 1994, the Hall of Festivals, part of the parking lot and offices were completed.
Cultural associations and religious institutions play a key role in the cohesion of Gujarati communities in Portugal. Furthermore, they function as mediators within society. Since the establishment of these communities in Portugal, the number of institutions has considerably increased.
The Vanzas and Darjis and the other Gujaratis are associated with different temples that are also cultural and recreational institutions that actively contribute to the group’s identity. The Hindu temple in Lisbon that is best known by the general population is the Radha Krishna Mandir. Founded in 1998, it is located in Lumiar (north Lisbon), where many Hindu families from all over Greater Lisbon come to pray. It is a temple in the Vaishnava tradition and this is where the Comunidade Hindu de Portugal (Hindu Community of Portugal) is located. Shri Kantilal Jamnadas, president of the Comunidade Hindu de Portugal, was the moving force behind the project. The temple is built of marble slabs crafted by Indian artisans and comprises of imposing architecture, with a large flower garden incorporating terraces and fountains. The temple is attended by people of every Gujarati family at some time and mainly on special occasions such as weddings and other major rituals in the Hindu calendar, e.g. Navratri. These rituals are celebrated in the huge mandir hall. The temple is visited by Portuguese nationals curious about the Hindu culture. It also promotes courses both for Hindus and non-Hindus in areas such as Indian classical dance and Gujarati and Hindi language skills. Additionally, it has an Indian vegetarian restaurant open to all.
In this photograph, one can see the Radha Krishna Temple located in Lumiar, North of Lisbon.
In this photograph, one can see the Radha Krishna Temple (view from the interior).
The Hindu Community of Portugal aims at activities of a religious, cultural, educational, social, sporting and recreational, non-profit nature, namely through the concession of goods and various services.
Since 1986, the Hindu Community of Portugal, initially with the support of the Portuguese Red Cross and later with that of the Portuguese Blood Institute, commemorates the birth anniversary of Mahatma Gandhi (October 2) every year with a Blood Donation Campaign which extends for approximately four days.
According to the traditions of the Hindus, the bodies of the deceased after the ritual of funeral ceremonies are to be cremated and a part of the ashes are then immersed into the river or sea, accompanied by flowers and prayers, and since in Portugal there was no cremation unit in cemeteries, the then Ad-Hoc Establishing Commission and the local authorities came to a good end, and the cremation unit of the cemetery, Cemitério do Alto de São João, was activated in September 1985, after the restoration work was carried out, being this the first cremation unit among others in the country.
At the beginning of 1989, after a lot of bureaucratic work, it was possible to solve the various problems that revolved around the registration of Hindu names in the Registry office which, after several diligences, meetings with high official entities related to the subject, and the necessary awareness, was possible to unblock, by means of an order issued by the General Director of Notary Registrations (Director Geral dos Registos de Notariado). From that date on, all the new-borns in the country have access to a Hindu name as long as the words chosen by the parents meet the requirements of being graphically and phonetically adapted to the Portuguese language.
The cemetery, Alto de São João, where the cremation unit was activated in September 1985.
The Associação de Solidariedade Social Templo de Shiva (Shiva Temple Social Solidarity Association) was formed in 1984 and became a formal association in 1991; the founding member, Mr. Chotalal Babulal (1937-2012), was the moving force of this association; its goal was to build a temple for the local community. In 2001, after Swami Satyamitranand had blessed the land (bhumipujan), the building of a provisional pavilion began, pending the future construction of a temple with the traditional architectural features of the northern Indian temples. On that occasion, the Mayor of Loures attended the ceremonies and expressed his respect for the Hindu community of Santo António dos Cavaleiros. This was understood by the Hindu community to be an act of religious multiculturalism performed by the community’s mayor. The provisional pavilion was inaugurated in summer 2004. The temple is expanding its activity, and among the Hindu community, an expectation and optimism regarding this new place of worship is in evidence. Previously, despite the absence of a proper place of worship, the community met in temporary pavilions at the Residents’ Association or in schools to perform cultural activities and religious ceremonies. The Association, of which Shri Kantilal Vallabhdas is the current President, aims at activities of a religious, cultural, educational, social, sporting and recreational nature.
The temple is open every day. Its activities include fixed pooja on Mondays. In the days of great festivities, such as Navratri, local Hindus and others coming from other localities in the metropolitan area of Lisbon, attend the religious performances at Shiva Temple. In addition, weddings, religious ceremonies and cultural programs are conducted at the temple. This is also the meeting space for groups that develop religious and cultural activities such as: youth groups, Gujarati school, dance rehearsals, women group and the management of the temple itself.
In July 1998, Loures and the island of Diu signed a Protocol of Twinning and Cooperation Agreement, based on historical and cultural affinity between Portugal and India. The ties remain today due to the presence of a large Indian community from Diu, who lives and works in the municipality of Loures.
The Twinning Protocol and Cooperation Agreement identifies the following areas of cooperation and exchange to be developed: reciprocal visits, economic development and trade, technical exchanges, culture, education and audio visual media, sport, and tourism development.
The temporary pavilion, next to the Torres da Bela Vista neighbourhood, where the Shiva Temple is located.
The Shiva Temple. Photo courtesy Miss Diya Dipac.
Navratri Festival held at the Shiva Temple.
New temple in Santo António dos Cavaleiros
A twenty year old desire of the Shiva Temple Social Solidarity Association to build a temple in Lisbon is about to manifest. Using plans drawn up by architect Jose Troufa Real, the project of the Shiva Temple will be built on land ceded by the Municipality of Loures. The parcel of land, comprising 17,000 square meters, is located next to the Torres da Bela Vista neighbourhood in Santo Antonio dos Cavaleiros. The infrastructure will include several spaces for socio-cultural activities and religious services as well as features such as a memorial garden and a reflecting pool. The municipality has been supporting this construction, since August, through the loan of earth-moving machinery for site preparation, and an investment of about 90,000 euros.
Laying of the foundation stone of the construction of the new Shiva Temple
On the 30th of September, 2017, at the premises of the Shiva Temple Social Solidarity Association and in the presence of the Indian ambassadress, Her Excellency Mrs. K. Nandini Singla, the President of the Portuguese Yoga Confederation, H.H. Jagat Guru Amrta Suryananda Maha Raja, the Hindu priests and the members of the Hindu community, the foundation stone of the new Shiva Temple was laid, presided by the President of the Social Solidarity Association Shiva Temple, Mr. Kantilal Vallabhdas. A Yagya and Aarti preceded this ceremony.
Yagya and aarti on the occasion of the ceremony of laying the foundation stone of the new Shiva Temple. In this photograph, one can see, the Presidente of Confederação Portuguesa do Yoga, H. H. Jagat Guru Amrta Suryananda Maha Raja, the Indian ambassadress, Her Excellency Mrs. K. Nandini Singla, the Presidente of the Shiva temple, Shreeman Kantilal Vallabhdas, the Hindu priests and the members of the Hindu community. Photo courtesy Confederação Portuguesa do Yoga.
Yagya and aarti on the occasion of the ceremony of laying the foundation stone of the new Shiva Temple. In this photograph, one can see from the left to the right Shreemati Anila Tarunkanta, Shreemati Hiteshri Carsandas, Shreemati Asmukhi Bai Carsandas, Shreeman Virendra Carsandas and Shreemati Raguini Tarunkanta. Photo courtesy Shreeman Champaclal Mulchande.
The ceremony of laying the foundation stone of the new Shiva Temple. Photo courtesy Confederação Portuguesa do Yoga.
The third temple, Jai Ambé Mandir, is a place of worship situated in Quinta da Vitória. Jai Ambé Mandir was built soon after the arrival of Gujarati migrants in Portugal in 1983, who installed the murti (statue) of the goddess Amba there, which had been transported from the village of Fudam, in India, to Mozambique and thence to Portugal. The Temple existed for more than two decades, until 2004, when it was transferred to the resettlement neighbourhood nearby. The Jai Ambé Mandir was the only temple in Greater Lisbon until 1998 and the opening of the Radha Krishna Mandir. It served all Gujaratis, residing in Quinta da Vitoria, in their main festivities for more than 20 years.
The Jai Ambé Mandir situated in the Quinta da Vitória neighbourhood. Photo courtesy Rita Ávila Cachado.
Bhajan and satsang being performed at the Jai Ambé Mandir, situated in the Quinta da Vitória neighbourhood. Photo courtesy Rita Ávila Cachado.
Navratri Festival celebrated at the Jai Ambé Mandir, situated in the Quinta da Vitória neighbourhood. Photo courtesy Rita Ávila Cachado.
The Jai Ambé Mandir situated in the neighbourhood, Bairro Alfredo Bensaúde. Photo courtesy Shreemati Taruna Motichande.
The Jai Ambé Mandir situated in the neighbourhood, Bairro Alfredo Bensaúde.
In the remaining areas which did not have a temple, communities would gather at devotees’ houses. In fact, as every Hindu family’s house has a domestic temple, Gujarati families always have somewhere to offer devotion to deities even if there is no community centre. Nevertheless, for ceremonies such as marriages, and particularly before the Radha Krishna temple was founded, the community gathered in either rented or lent halls. Some cultural activities and marriages were initially held at the Church of São João de Brito in Alvalade, at the Humberto Delgado Secondary School, at the Residents’ Association of Santo António dos Cavaleiros and later at a rented hall in Sapadores. The Lisbon City Council, in the person of the then-President Eng. Krus Abecassis, temporarily ceded the premises located in the basement of a large building in front of the "Novocine" Cinema, with an area of about 1,600m2 in addition to a 400m2 mezzanine at Rua Frei Manuel do Cenáculo in Alto da Eira, in Sapadores, Lisbon, which were initially ceded for three years, but actually enjoyed for marriages and cultural activities for about ten years (1984/94), since The Hall of Festivals of the new premises of Paço do Lumiar was not finished.
The photograph taken at the wedding of Shreeman Vinod Pratapcim and Shreemati Pratibha Geiantilal held at the church of São João de Brito in Alvalade, Lisbon in 1986. From the left to the right one can see Shreeman Anantrai Pratapcim, Shreemati Hansacumari Dulabdas, the groom Shreeman Vinod Pratapcim, the bride Shreemati Pratibha Geiantilal, Pujya Narabda Bai Lalchand, Shreemati Puspa Bai Gordhandas and Shreeman Geiantilal Otamchande. Photo courtesy Shreemati Pratibha Geiantilal.
In this photograph, one can see the bride Shreemati Harshica Jassantilal on her wedding day accompanied with the members of her family at the premises of the Associação de Moradores de Santo António dos Cavaleiros. According to Shreeman Dipesh Ramniclal this was the first pre-wedding ritual of the Vanza community conducted at the premises of the Associação de Moradores de Santo António dos Cavaleiros. Photo courtesy Shreeman Dipesh Ramniclal. In the photograph, one can see, seated from the left to the right, ? (facing the family members), Nilma Champaclal, Shreemati Asmukhi Bai Carsandas, Shreeman Champaclal Mulchande, Yoguita Jassantilal, ?, Anjai Jassantilal, Shreemati Harshica Jassantilal, Shreemati Najnibala Vithaldas, Shreeman Satendra Mulchande, Shreemati Malti Tribovane, Milan Satendra (on his mother’s lap), Shreemati Tarulata Vitoldas and Shreeman Jassantilal Mulchande. At the back, one can see, standing, Rashma Jassantilal, Jalmira Hasmukhlal, Mitesh Satendra and Capila Jassantilal.
In this photograph, one can see the groom Shreeman Dipesh Ramniclal on his wedding day accompanied with the members of his family and guests at the premises of the Associação de Moradores de Santo António dos Cavaleiros. According to Shreeman Dipesh Ramniclal this was the first pre-wedding ritual of the Vanza community conducted at the premises of the Associação de Moradores de Santo António dos Cavaleiros. Photo courtesy Shreeman Dipesh Ramniclal.
In this photograph, one can see the groom Shreeman Dipesh Ramniclal and the bride Shreemati Harshica Jassantilal on their wedding day accompanied with the members of their families at the premises of the hall rented in Sapadores. In the photograph, one can see from the left to the right Yoguita Jassantilal, Rashma Jassantilal, Capila Jassantilal, Shreemati Tarulata Vitoldas, the groom Shreeman Dipesh Ramniclal, the bride Shreemati Harshica Jassantilal, Shreeman Jassantilal Mulchande, Parul Jassantilal and Anjai Jassantilal. Photo courtesy Shreeman Dipesh Ramniclal.
In this photograph, one can see the groom Shreeman Dipesh Ramniclal and the bride Shreemati Harshica Jassantilal on their wedding day accompanied with the members of their families at the premises of the hall rented in Sapadores. In this photograph, one can see from the left to the right Babita Champaclal, Shreemati Asmukhi Bai Carsandas, Nilma Champaclal, the groom Shreeman Dipesh Ramniclal, the bride Shreemati Harshica Jassantilal, Shreeman Champaclal Mulchande, Kamini Champaclal and Pujya Manchagauri Bai Sobachande. Photo courtesy Shreeman Dipesh Ramniclal.
The Vanzas and Darjis organised two major community events, one in 1986 at the premises of the Clube de Santo António dos Cavaleiros, em Santo António dos Cavaleiros and another in 1989 at a hall in Camarate. Also, a few marriages were held at the premises of the Clube de Santo António dos Cavaleiros.
Clube de Santo António dos Cavaleiros, where in 1986 a large community event took place. A few weddings were also held at this premises.
The days of great festivities, such as the Festival of Navratri, were held every year at the Associação de Moradores de Santo António dos Cavaleiros up until 2004 when the provisional pavilion of now Shiva Temple was inaugurated. It is held both at the Radha Krishna Mandir in Lumiar since its foundation in 1998 and the Shiva Temple in Santo António dos Cavaleiros since 2004. The Navratri Festival was also celebrated by the initiative and guidance of Mr. Paresh Lauchand Waghela (1928-2005) in Amora in 1993 and then for four consecutive years when members of the community residing on the south of river Tagus got together to support this great cause.
Sociedade Filarmónica Operária Amorense, in Amora, the premises in which the Navratri Festival was celebrated between 1993 and 1997.
The celebration of the Navratri Festival at the premises of the Sociedade Filarmónica Operária Amorense, in Amora. Photo courtesy Shreemati Vanita Hathalia.
Mr. Paresh Lauchand Waghela, a luminary, respected and recognised by the Indian community of Portugal, has also created an extensive and remarkable genealogical report of family trees displayed in charts and written as narratives, of the Vanza and Darji families that originated in Diu, which is made available online by visiting the site Vanzas and Darjis from Diu, India. Also, the GenoTab app for mobiles, Apple (iOS) or Android, can be downloaded on a device, allowing members of the vast Vanza and Darji community worldwide to update their details. The site is currently managed by his son Mr. Guirish Paresh Waghela.
Mr. Paresh Lauchand Waghela created an extensive and remarkable genealogical report of family trees of the Vanza and Darji families that originated in Diu, which is made available online by visiting the site Vanzas and Darjis from Diu, India. Photo courtesy Shreeman Guirish Paresh.
The radio program, Swagatam, Som do Oriente, has been broadcast every Sunday from 10am to 2pm on Radio Orbital since 1987. Mr. Champaclal Mulchande Deuchande, as a director and producer, is the animator who has been holding the program for over three decades. His daughters, Babita, Kamini and Nilma have been the co-presenters up until 2008. Mr. Deuchande left Mozambique during the country's Independence, but his origin is Indian, belonging to the Vanza community of Diu. Gujarati is also one of the languages spoken on the radio program and it establishes a relationship with the majority of the members of the Indian community living in Portugal. Nonetheless, the program is a venue for Indian music and culture and for bulletins of information from Indian institutions, not limited to movie songs. Swagatam is one of the few public manifestations of Indian popular culture that we can still find in Hertzian waves of the city of Lisbon, especially in a period in which the radio seems to have been relegated to a lesser plane. The radio can also be listened to online by visiting www.orbital.pt. It is one of the most resilient and visible itineraries of the Indian community in Lisbon.
Mr. Champaclal Mulchande, at the premises of the studio of Radio Orbital from where the radio program, Swagatam, is transmitted - a venue for the dissemination of Indian music and culture and for bulletins of information from Indian institutions. Photo courtesy Shreemati Nilma Champaclal.
Gorbai is a colourful and one of the most important festivals of Vanzas and Darjis that is observed with great fervour and devotion by womenfolk who worship Gauri, the wife of Lord Shiva. It is the celebration of marital fidelity. Unmarried women worship her to be blessed with a good husband, while married women do so for the welfare, health and long life of their husbands and for a happy married life.
Gorbai Festival celebrated by Miss Ravina Yogesh in 2017. Photo courtesy Miss Ravina Yogesh.
There are also associations representative of several Hindu groups in Portugal: Associação Hindu do Porto (Oporto Hindu Association), Associação Cultural Hindu do Porto (Oporto Cultural Hindu Association), Associação Juventude Hindu de Portugal (Portugal Hindu Youth Association), and Associação de Solidariedade Social Templo de Shiva (Shiva Temple Social Solidarity Association).
The Hindu Cultural Association, at Rua da Boa Viagem, in Oporto, is a space dedicated to Hindu culture. The Association, of which Mr. Paresh Thakrar is the President, promotes sports activities for young people and teaches traditional dances and Gujarati.
The temple at the premises of the Associação Cultural Hindu do Porto. Photo courtesy Shreemati Varsá Cantilal.
Beautiful images of the deities Radha and Krishna at the premises of the Associação Hindu do Porto.
Associação Hindu do Porto (Oporto Hindu Association), a space dedicated to Hindu culture. Photo courtesy Shreemati Varsá Cantilal.
Religious movements associated with Hindu culture also have institutions established in Portugal: the Swaminarayan movement, with a temple built in Lisbon and the Hare Krishna movement, with facilities located in Lisbon and Oporto. The Swaminarayan Temple is located in a central avenue of the city of Lisbon (Avenida Gago Coutinho), where Hindus from different communities attend religious services. In Portugal, the movement attracts devotees from various communities, especially at festive times such as Diwali.
The opening of the new BAPS (Bochasanwasi Shri Akshar Purushottam Swaminarayan Sanstha) Shri Swaminarayan Mandir in Lisbon was celebrated on the weekend of 27 and 28 September 2014 in the presence of sadgurus Pujya Keshavjivan Swami (Mahant Swami) and Pujya Bhaktipriya Swami (Kothari Swami) as well as visiting sadhus from India and England. The new mandir serves as the hub of spiritual, community and charity services for BAPS Swaminarayan Sanstha in Lisbon, and Portugal in general. The Swaminarayan movement is the vehicle of transmission of a culture based on the vaishnava cult.
The International Association for the Consciousness of Krishna (ISKCON), located at Rua Dona Estefánia, 91, in Lisbon, propagates the Hare Krishna movement with the practice of meditation and Yoga, namely Bhakti-Yoga, through the chanting of mantras.
There are also promoters of the different groups and movements that have an impact on the Hindu community, such as the youth group of the Associação de Solidariedade Social Templo de Shiva, Comunidade Hindu de Portugal, Sathya Sai Baba Centre, Swadhyay Parivar, Pushtimarg and Brahma Kumaris.
The satsang is organised by groups of Hindu women who gather in their homes to pay homage to the deities in the form of hymns and sacred readings. The satsang also aims to celebrate Agyaras (or Ekadashi/fasting). During Agyaras, the eleventh day of each lunar half of the Hindu month, women gather to fast, worship, sing and sometimes dance. The domestic space also serves as a venue for the celebration of other Hindu calendar dates, including the dates of birth and marriages of the gods and the reading of the Ramayana.
The Swaminarayan Temple, located at Avenida Gago Coutinho, a central avenue of the city of Lisbon, where Hindus from different communities attend religious services.
The Swaminarayan Temple, located at Avenida Gago Coutinho, a central avenue of the city of Lisbon (view from the interior)
The International Association for the Consciousness of Krishna (ISKCON), located at Rua Dona Estefánia, 91, in Lisbon, propagates the practice of meditation and Yoga, namely Bhakti-Yoga, through the chanting of mantras.
The devotees and sympathizers of the Hare Krishna movement participate by dancing and chanting Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare, on a street in Lisbon.
Founded in Lisbon in 1982, Brahma Kumaris - Academia para um Mundo Melhor (Academy for a Better World), has provided the community with services, whether through its curricular activities or through activities organised in schools, hospitals and other associations. This organisation aims at the development of human and spiritual values in society.
Due to its voluntary work directed at the community, this organisation was granted the status of Institution of Public Utility (DR II s no. 190 of 08/1998) by the Portuguese Government, which, in 2001, made possible the ceding of a property located in the city of Lisbon, for the expansion of the activities of the organisation.
The premises of Brahma Kumaris - Academia para um Mundo Melhor, located at Rua do Guarda – Jóias, 52, in Lisbon.
Watching Hindi cinema
In April 2013 the Indian film producer PVP Cinema, alongside AA Globe Services (an international logistics company responsible for Indian productions), chose Portugal as the destination for filming the telugu movie Balupu; two song-and-dance sequences were shot in Lisbon and in the Algarve. The last time a Hindi film had previously been shot in Portugal was in 1979 (The Great Gambler), when Amitabh Bachchan and Neetu Singh danced in iconic areas of Lisbon. Following Spain’s lead, where the shooting of the film Zindagi Na Milegi Dobara (2011) resulted in significant growth of Indian tourism, Portugal currently intends to position itself as a destination for the Indian film industry.
In the 1990s and 2000s, apart from sporadic exhibition of some Hindi films – and crossover hits such as Monsoon Wedding (Mira Nair 2001) and Water (Deepa Mehta 2005) – in Portuguese theatres, Hindi film releases were displayed only at the theatre Cine Estúdio 222, located in central Lisbon. Currently, the place is vacant. The existing theatre room within this commercial space opened to the public but the showing of Hindi movies only emerged in the late 1990s, orchestrated by one of the managers, Shreeman Dhimante Cundanlal, who encouraged public exhibition of Hindi movies in Lisbon. Thus, it allowed the Cine Estúdio 222 to become “a venue for the dissemination of Hindu culture” during the weekends. In fact, Mr. Dhirendra Dulabdas was the pioneer in the acquisition and projection of Hindi films in the 90s, initially for the cine-theatre Anusha in the Shopping Centre of Portela and then for Cine Estúdio 222. The translation and subtitling were also done by Mr. Dhirendra Dulabdas along with his son Nuno Dhirendra. However, the acquisition, subtitling and final projection proved too costly. The public screening of Hindi films could not cope with the consumption of DVDs – sold in Indian stores – as well as the access to satellite channels and the Internet for viewers of Indian origin. Thus, in mid-2000 the projection of Hindi films on the big screen ceased to exist, whilst leaving access to Indian cinema even more difficult for the Indian public in general. Thus the privileged channel for this cinema’s audiences is the Internet. And despite the success of the Internet, Indian stores continue to be an important means of acquiring films. The Indian public in general and the Vanzas and Darjis and the other Gujaratis in particular have direct access to Hindi films either through the DVDs, or by cable television (i. e., television channels such as ZeeTV and B4U).
Facade of the Cine Estudio 222. The Cine Estudio 222 located at Avenida Praia da Vitória, 37, in Lisbon.
Interior of the cinema hall of Cine Estudio 222.
In the basement of Cine Estudio 222. The only movie theatre in Lisbon that projected Hindi movies. In this photograph, we can see the manager, Shreeman Dhimante Cundanlal.
Casa de Goa, Associação de Goa, Damão e Diu
The oldest and largest Goan organization in Portugal is the Casa de Goa or the Goan House. Established in 1987 in Lisbon, Casa de Goa is a cultural association which brings together the Goan community in Portugal. The momentum for setting up this organization came after the influx of Goans from Mozambique in the 1970s which helped provide a sufficient membership base that had been lacking till then. As of 1998, by a decree of the Prime Minister of Portugal, it was recognized as a public utility institution.
The Casa de Goa, Associação de Goa, Damão e Diu, formerly known as Casa de Goa, has its headquarters located in the Baluarte do Livramento, Calçada do Livramento, 17, in the borough of Estrela, in the municipality and district of Lisbon. The Casa de Goa, Associação de Goa, Damão e Diu, seeks to promote Goan culture in Lisbon and maintains, with the borough of Estrela, a Cooperation Protocol, celebrated on February 7, 2017, with the objective of cooperation between them through the dissemination of cultural and recreational activities. This institution aims to affirm the Casa de Goa as an institution representative of the Goans and Amigos de Goa, and the Goans and their Culture through the transmission of the cultural values of Goa, Daman and Diu.
The main activities of this association are cultural and social in nature, such as tea time get together where the community members enjoy food, music and old memories of Goa and also participate in games and competitions. All religious festivals - Christmas, Ganesh Chaturthi and Id are celebrated by the association. There are yoga classes every week and occasional exhibitions of paintings, book launches and conferences. The members eat, drink and sing songs. The association also organizes parties, musical performances and a Goa Lyceum. Courses are offered on Goan gastronomy and various sports popular in India, like carrom and cricket. Through such activities, the Goans try to keep their identity alive and to keep their ties with Goa. The association also helps newcomers who come from India to Portugal by providing them with information on where to get their papers and on rules and regulations, by helping them to get their documents legalized and translated and by providing legal support services.
On February 7, 2017 the Protocol of Cooperation between the borough of Estrela and Casa de Goa, Associação de Goa, Damão e Diu was signed. In this photograph, one can see from the left to the right, the President of the borough, Dr. Luís Newton, the President of Casa de Goa, Dr. Edgar Valles and the Vice-President of Casa de Goa, Mr. António Rodrigues.
Indian Embassy in Lisbon, Portugal
The Indian Embassy in Lisbon, Portugal and the Portuguese Embassy in Goa, India are the output of Indo-Portuguese bilateral relations which were established during the interim Prime Ministership of Jawaharlal Nehru in 1949. However, the Indian Embassy in Lisbon, Portugal and the Portuguese Embassy in India were closed in 1953 and 1955 respectively. The relations between the embassies were restored after the re-establishment of the democratic government in 1974. After that, many agreements in the fields of trade, economy, and industrial and technical cooperation were signed by the Embassy of India and Embassy of Portugal to strengthen their diplomatic relations. Both embassies are also promoting the culture and tourism of their own countries and have signed many bilateral cultural agreements.
Indian Embassy in Lisbon, Portugal
Conclusion
The tradition of migration of the Vanzas and Darjis and the other Gujaratis to Portugal is linked to this country’s colonial past. Relations with the provinces of India (Goa, Daman and Diu) colonized by Portugal and Africa – with particular focus on Mozambique and Angola, where these communities were established – favoured the establishment of Gujarati communities from the late 1970s.
Mostly dedicated to trade, the Gujarati population has been able to find creative strategies that contribute to its commercial success. However, the economic crisis that Portugal is presently living, has led to the departure of many Gujaratis and Vanjas and Darjis to the UK, but also a return to Mozambique, carried out particularly by specialised professionals (engineers). The Vanjas and Darjis and the other Gujarati migrants from Portugal settled in several urban settings of England such as Southall, Wembley, Greater London and its outskirts, Leicester, Reading, Bracknell, Cheltenham, Bristol and Farnborough.
Despite the conservation of their traditional cultural heritages, different groups develop positive integration strategies, especially among the young. Progressive Portuguese immigration policies allow them to take advantage of various social supports, particularly in health, education and housing.
Since 2003, Portugal has seen a very positive development, both in terms of policies and practices of reception and integration of immigrants, which has contributed not only to State interventions at national level, but also to local authorities, civil society organisations and immigrant communities themselves. An example of this is both the National Plans for the Integration of Immigrants 2007-2009 and 2010-2013 and more recently the Strategic Plan for Migration 2015-2020, as well as local plans.
The Vanzas and Darjis and the Gujaratis have a positive image in the Portuguese society, despite their social invisibility during the last decades. The increase in religious and cultural associations, as well as the activities performed by them (dance, food, music) help to attract the surrounding society and involve it in their cultural activities. There has been interreligious dialogue both between the different Indian communities (Hindus, Muslims and Ismailis), and between these communities and the Portuguese Catholic Church. This has resulted in peaceful coexistence among communities of Indian origin and wider Portuguese society.
Internally heterogeneous, composed of groups with different regional, social and economic origins, the Vanzas and Darjis and the other Gujaratis have however developed a cohesive identity, which is reinforced by a religious basis. Internal differences overlap with a common unity due to the need to preserve the harmony and dharma within the group.
Post by Dipac Canacsinh
Antiga Confeitaria de Belém, home to what is arguably the Holy Grail of Portuguese sweets: pastéis de Belém
On the fringes of Lisbon, in the picturesque section of Belém, is a pastry shop called the Antiga Confeitaria de Belém, home to what is arguably the Holy Grail of Portuguese sweets: pastéis de Belém, the recipe for which has been a secret for centuries.
A name of tradition since 1837, the patisserie calls the famous pastry by the name of “Pastel de Belém”.
Pastel de Belém is an egg tart pastry, a Portuguese Legend. Creamy inside and crispy outside, it is extremely delicious.
Antiga Confeitaria de Belém, home to what is arguably the Holy Grail of Portuguese sweets: pastéis de Belém
History, since 1837
At the beginning of the Nineteenth Century, in Belém, next to the Mosteiro dos Jerónimos (the Heironymite Monastery) there was a sugar cane refinery attached to a small general store. As a result of the 1820 liberal revolution, all convents and monasteries in Portugal were shut down in 1834, the clergy and labourers expelled.
In an attempt at survival, someone from the monastery offered sweet pastries for sale in the shop, pastries that rapidly became known as “Pastéis de Belém”.
At that period the area of Belém was considered far from the city of Lisbon and mainly accessed by steam-boats. At the same time, the grandeur of the monastery and the Torre de Belém (the Belém Tower) attracted visitors who soon grew used to savouring the delicious pastries originated in the monastery.
In 1837, the baking of the “Pastéis de Belém” began in buildings attached to the refinery, following the ancient “secret recipe” from the monastery. Passed on and known exclusively to the master confectioners who hand-crafted the pastries in the “secret room”, this recipe remained unchanged to the present day.
In fact, the only true “Pastéis de Belém” contrive, by means of a scrupulous selection of ingredients, to offer even today the flavour of the time-honoured Portuguese sweet making.
Acknowledgements
I extend my profound sense of appreciation to all those who provided me with the photographs used in this article, namely Shreeman Mansih Getalal, Shreeman Vinesh Santilal, Shreemati Dhimant Cantilal, Shreemati Dr. Pratima Isvarlal, Shreeman Júlio Jaicante Pramodrai, Shreeman Anjai Jassantilal, Miss Diya Dipac, Shreeman Dipesh Ramniclal, Shreemati Varsá Cantilal, Shreemati Taruna Motichande, Shreeman Guirish Paresh, Shreeman Champaclal Mulchande, Shreemati Nilma Champaclal, Shreeman Bharat Getalal, Shreemati Pratibha Geiantilal, Shreemati Vanita Hathalia, Shreemati Jagruti Mukesh Purohit and Miss Ravina Yogesh. My heartiest gratitude also to the Integrated Researcher of the Centre for Research and Studies of Sociology, CIES-IUL and Invited Assistant Professor of the Department of Methods of Social Research, ESPP, Rita Ávila Cachado, for providing me with the illustrative photographs of the Jai Ambé Mandir.
I thank the member of the Management of the Confederação Portuguesa do Yoga, Mrs. Chandra Deví who kindly provided me with the photographs illustrating the laying of the foundation stone of the construction of the new Shiva Temple. Also, I thank the ambassadress, Her Excellency Mrs. K. Nandini Singla for authorising me to publish those photographs.
Although every care has been taken to make this article lucid, accurate and concise, it is possible that some errors may have crept in. Readers are therefore requested to bear with me on this matter and on any other errors and omissions to appreciate the essence of history of our migration.