PETER FERNANDES
Every generation hears a call, and every gen eration must answer it. The corridors of history record the rise and fall of leaders, nations and empires because of those brave souls who dared to challenge the status quo. It is because each era faces a unique, defining challenge that requires col lective action and adaptation. “Amchi Mati, Amchi Manse” was a popular TV show. The show acts as a crucial link between agricultural experts and rural farming communi ties. It focuses on modern ising agriculture, educating generations of farmers on sustainable, modern agricul tural practices and advocat ing for a deeper connection with the land. Today, the land mafias are the enemies of “Amchi Mati, Amchi Manse.” A controversial land deal in Bihar involves the enemies of “Amchi Mati, Amchi Manse” leasing over 1,000 acres of prime agricultural land at a throwaway price. Similarly, a protest erupted across north ern India after the Supreme Court redefined the Araval li hills—one of the world’s oldest geological formations spanning Rajasthan, Harya na, Gujarat, and the capital, Delhi. Goa is also facing a simi lar onslaught. Goa is not for sale; the slogan, “Enough is Enough,” is reverberating throughout the State, deep ly connected to the land—to protect Goa’s hills, lakes, rivers, and villages. This re sponds to section 39A, which is designed to destroy Goa’s fragile environment, culture, and identity. The elected rep resentatives have divorced themselves from the land and the people of Goa for huge kickbacks. Who will educate them? The bond between a people and their land is not merely geographical; it is spiritual, cultural and histor ical. Land is more than soil and stone. It is memory made visible—the field where an cestors toiled, the rivers that nourished generations, the sacred spaces where faith took root and the homes where language, customs, and values were formed. To speak of our land is to speak of identity itself. While the true patriots are protesting to ab rogate section 39A in Goa, the TCP Minister stated that he could mobilise 45,000 people from Sattari district to Pan jim to support development projects and counter protests, specifically mentioning he could “block Panjim” if need ed. Whereas “Amchi Mati, Am chi Manse” expresses a sense of belonging, identity, and at tachment to one’s homeland and community, affirming cultural pride and solidari ty—qualities entirely absent in the TCP Minister’s ethos. Under Portuguese rule for over 450 years, Goa was pro tected, enriched and became a pride and envy of many. Even today, remnants of the Portu guese era still attract many to visit Goa, but they leave with tears looking at the de struction caused by its own sons and daughters for the greed of money and power. The elected representatives of Goa should think twice before condemning the Portuguese rule. Among many things, the Portuguese land registry sys tem in Goa is a unique, histor ical framework that continues to influence modern property ownership. While Goa has transitioned to modern digital land records, many property titles are still rooted in the Portuguese Civil Code of 1867. Besides, there is a unique Co munidades system where land is held by “a community of neighbourhoods” rather than individuals, a structure that survived the 1961 Liber ation. Goa had also inherited eco-friendly reclaimed coastal wetlands called Khazan lands. This system dates back over 3,500 years and served as vi tal, low-lying agricultural and aquaculture land. The Por tuguese did not destroy this system but helped enhance it for the betterment of the local people. The present dispensa tion has no comprehension of this unique eco-friendly sys tem that boosted Goa’s econ omy for generations. Lack of understanding and greed for fast money: these systems are facing rapid decline due to ne glect, improper maintenance of infrastructure, and chang ing land use. Khazan lands roughly cover 5 percent of Goa’s total geographical area and are vital to the state’s en vironmental, economic, and cultural heritage. Remember, people draw their character from the land they inhabit. The rhythms of seasons shape their festivals; the fertility or barrenness of the soil moulds their labour and resilience. The Portuguese truly un derstood this dynamic—the connection between the land and people—and truly helped build Goa for posterity to remember. The elected rep resentatives take umbrage at the “Viva Portugues” slo gan to gain political brown ie points, not realising that people shout this slogan not in honour of the Portuguese flag but with gratitude to the rich legacy the Portuguese left for Goa and Goans. If only the elected representatives of Goa had the goodwill to carry forward the legacy of Portu gal, we would not be hearing, “Goa, going, going, gone,” or “Goa, Dum maro Dum.” Post Liberation, Goa has witnessed the unique system of Comunidades land come under severe stress, and the subsequent administrations have added fuel to the fire to create vote banks, unmindful of destroying the beautiful age-old system. The pres ent dispensation came up with another glossy scheme, “Mhaje Ghar,” to usurp the Comunidades land and add to their vote bank. “Amche Mati, Amche Manse” is forgot ten as folklore, and the real estate developers, the real killers, are given a free hand to destroy Goa. The Supreme Court of India has recently expressed strong concerns re garding the rapid, unchecked development in Goa. During a hearing on private forest cas es in January 2026, Justice B.V. Nagarathna highlighted the destruction of Goa’s ecosys tem and warned that uncon trolled development would lead to the state becoming “another Mumbai.” When the Supreme Court made this ob servation that the state’s nat ural beauty and rich heritage must be protected, stating that real development can not come at the cost of envi ronmental destruction, the Town and Country Planning Ministry was determined to even challenge the Supreme Court, which shows the true intent of this government. In March 2025, the Bombay High Court at Goa struck down the 2023 rules for section 17(2) of the TCP Act because it gave unfettered authority to the TCP board for conversions, effectively stopping further approvals under that specific section. When the High Court struck down rules for section 17(2) of the TCP Act, the TCP Minister said the government will move the Supreme Court against it, and subsequently, the TCP department gave the nod to convert 29.7k sqm of land under section 39A while inserting a clause to bypass the regional plan and people’s objections. Unless this gov ernment is willing to change the course of direction, know for sure, Goa is Wayanad in the making, and this govern ment and those voting for this government will be fully re sponsible. Goenkar “Bhivoun Asat” despite being told, “Bhivpachi Garaz Na.” Their fears are real. And this is because “Amchi Mati, Amchi Manse” is not the ethos of the present dis pensation. It is very shameful to know that what welcomes the visitors to Goa today are the casinos and nightclubs. Is this what Goa inherited from the Portuguese? There fore, those who take umbrage about “Viva Portugal” should seriously examine the histo ry and present reality. “Our Land, Our People” is not a slo gan of possession but of be longing. When cared for with gratitude and responsibility, it flourishes. When exploited without reverence, it withers. Stewardship, therefore, be comes both a duty and a mor al calling. To protect our land is to safeguard the inheritance of future generations. In hon ouring our land, we honour our ancestors. In preserving it, we serve our children. And in cherishing our people, we ensure that the spirit of the land continues to live in histo ry, culture, and faith. For land without people is wilderness, but people without land are rootless. Together, they form a living unity—a homeland shaped by memory, sustained by responsibility, and inspired by hope. “Amchi Mati, Amchi Manse” ought to be a lived ethos by all and protected by those especially elected for that very reason. (The author is a Priest)
