Mali Shetgaonkar
These days, many people are employed in the service sector, whereas in the past, farmers and their wives devoted themselves entirely to working in the fields. During planting and harvesting seasons, the farmer’s wife would actively assist her husband and the labourers. She would prepare meals, known as pejj, and bring chai to the fields for everyone. After completing her household chores, she would join her husband in the fields.
They harvested crops such as paddy and chillies, keeping some for their family’s consumption and selling the rest at the market to sustain their household. In those days, women were deeply involved in agriculture, managing both farming and domestic responsibilities. Their children and other family members also contributed to farming activities. Many of these women had little or no formal education, which meant their options for work outside agriculture were limited.
Today, with increased education levels and greater economic opportunities, more women are choosing jobs in the service sector instead. Unlike before, when their roles were centred around agriculture and family life, they are now working alongside their husbands in different professions, leading more independent lives.
Ratnavati Shetgaonkar
In the past, parents would leave their children at home while they went to work, having prepared food for them beforehand. The children would eat at home and play there. Families were engaged in agriculture, either growing vegetables or working as labourers in other people's fields. They would take their produce – chillies, rice, and other crops – to sell at the market.
Extended families lived together under one roof, often ten to fifteen people in a single household. There was always one senior woman in charge of the kitchen, overseeing the cooking and serving of meals. They did not have modern machines for grinding rice or wheat, relying instead on handmade tools such as the Jatte. There was an elderly woman in the house who did not use the Jatte but took care of other household chores.
At the market, they stayed to guard their goods against theft, as there were no police officers to provide security. When they returned home, they brought back supplies and food for their children. Unlike today, there were no modern childcare facilities, so they simply left the children at home while they worked in the fields.
The floors of their houses were made of mud, and children would sometimes eat mud and stones, which people believed made them stronger than children nowadays. They cooked on a chulla using firewood. In those days, one rupee was enough to manage household expenses, as everything was much cheaper.
Pandharinath Shetgaonkar
The farmer learned agriculture from his father, following traditional, sustainable methods in the past. They would plough the soil three times – first using oxen, then allowing the soil to settle, before finally sowing the rice seeds. Within a few days, the crops would sprout, and they would fertilise the fields with dried cow dung. It was far more effective than modern fertilisers, but it is rarely used now. Cow dung was highly versatile, benefiting crops such as onions, potatoes, and chillies.
However, modern fertilisers yield fewer grains and deplete soil fertility, making traditional farming less viable due to its rising costs. Labour shortages have also made farm work difficult, as it demands relentless effort, much like raising a child. In the past, the farmer could harvest 40 kilograms of rice grains, but now he struggles to produce even 15 kilograms. At 78 years old, he continues to cultivate crops such as chillies, onions, kidney beans, and peanuts, producing up to 25 litres of peanut oil each year for household use until Ganesh Chaturthi.
Although the government provides subsidies for farmers, field inspections are often neglected, reducing the benefits they receive. Local leaders once praised innovative practices such as Zuari agriculture in Morjim, but bureaucratic inefficiencies and practical difficulties left the farmer disillusioned. He was particularly disappointed when subsidies promised for peanut cultivation never materialised. He transported his harvest to the agriculture department in Pernem, only to face complaints later.
Frustrated by these challenges, he has since avoided government subsidies, instead purchasing peanut seeds himself from Hodawade. Despite rising costs – from fifty rupees per kilo to eighty rupees last year – he manages to procure around 30 kilos of seeds and extract oil from them. He stresses the importance of careful field management, likening it to nurturing a child. Unlike older generations, many contemporary farmers are less attentive, relying instead on mechanised harvesting, which costs around 20,000 rupees per cycle.
Ultimately, the farmer advocates for practices that improve soil fertility, particularly the use of cow dung fertiliser, which he believes is essential for sustainable agriculture and better crop yields.
Uday
Bombalebharni is a place where the goddess Morjai is believed to have appeared in the water. It is said that some people with the surname Morje received her idol, and from then on, she became known as Goddess Morjai. According to local belief, fisherfolk discovered the idol in the water. Initially, the installation (sthapana) of the idol took place at Khenir. The village, originally called Moraj, referred to the goddess as Moraj’s Mother – Morjai.
The true form of the goddess is depicted as Mahishasuramardini, a fierce incarnation of Durga who vanquished the demon Mahishasura. The Mahadev temple, the first temple in the region, stands next to the temple of Goddess Morjai. Because of this proximity, she is often associated with Parvati and Durga, but her primary manifestation remains Mahishasuramardini. Mahishasura was a demon she defeated in battle, and it was after this victory that she was given the name Mahishasuramardini.
During prayers, devotees invoke various deities, including Satpurush, Sadamshet, Brahman, Morjai, Bhumika, Kalbhairav, Dadoba, and Davarpal. Holi, particularly during the Romat function, features an elephant rally, symbolising the goddess’s arrival on an elephant. Festivals such as Navratri and Jatra are also celebrated in her honour, and she is believed to fulfil the wishes of her devotees.
Goddess Morjai is the village deity (Gram Devta) of the Shettye community and their family deity (Kuldevta) in Nerul, Maharashtra. Due to the difficulty of travel, devotees take prasad from the goddess and install a stone statue in the Satpurush temple. During Tripurari Purnima, the Jatra of Goddess Bhumika is celebrated. One of the most significant festivals in Morjim is Kalas Utsav, which lasts nearly a month. However, this festival has not been observed for nearly 24 years.
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Amisha’s research is centred around the complex relationship and impacts of tourism and society on the environment. Her study is of the social ecology of Morjim village in Pernem, revealing how tourism has shaped its socio-cultural landscape and ecological dynamics. This project is based on Amisha’s thesis “Tourism, Society, and Environment: A Study in Social Ecology of Morjim, North Goa (2024)” submitted to Goa University, in collaboration with artists from the SAIL program at Sunaparanta Goa Centre for the Art and artists from workshops conducted by Goa Water Stories.
Goa, nestled along the Konkan Coast with a coastline of about 100 kilometres, is famous for its lively celebrations and festivals. While its beautiful beaches, lined with palm trees, and vibrant nightlife are the main draws for tourists, Goa has much more to offer. Tourism in Goa began in the 1960s with the arrival of European and American hippies disillusioned with materialism. They found Goa to be an ideal place for peace, love, freedom, music, art, and spirituality, forming a unique community. The hippie culture peaked in the 1970s and continues to influence Goa today. Although hippies are now a minority, their impact on Goa's culture and economy remains significant. Goa's unique blend of Indian and Portuguese culture, art, and architecture attracts around 2.5 million tourists annually.
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In North Goa's Pernem Taluka lies Morjim village, known for its tranquil beach that draws many visitors. Morjim also offers an authentic taste of Goan culture with its traditional festivals, local cuisine, and historical sites, giving travellers a rich and immersive experience of the region's heritage.
Zine
This zine, ‘Games of Time’ is part of a set of primary responses to, and emergent from my engagement with the Expressing Ecology II, Goa Water Stories.
This work is an exploration of subconscious processes and experiences by artist Shivranjana Rathore, through an intersection with Nisha Chari’s research project. This engagement facilitates learning and understanding of a community's economic necessity, its sociocultural settings, as well as access to its historicity and its layers of knowledge and belief.
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Origin
The mythology and history of Morjim village are deeply intertwined. According to local legend, the name ‘Morjim’ originates from Morjai, a girl who became the village goddess after being rescued from drowning by a local deity and given shelter in the village. Morjai, one of eight siblings from a poor family in Shirgao, Bicholim, was thrown into the river by her elder sister Lairai for disobedience. The deity Satpurush saved Morjai and brought her to a hill in the village, known as Khind.
In Konkani, Morjim is referred to as ‘Morje’, but the influence of tourists led to its Anglicized name, ‘Morjim’. The name ‘Morje’ is believed to be derived from the Konkani word ‘morj’, meaning ‘peacock’, possibly indicating a past abundance of peacocks in the village, though this is unconfirmed.
Another local legend tells of a time when Morjim faced a grave threat. In their distress, the villagers sought help from Sadam Shet, a respected elder and forefather of the village. He prayed fervently and a mysterious man named Satpurush arrived from Anjuna, promising to protect the village from all 360 evils. After defeating each evil, Satpurush expressed his wish to remain in Morjim and be recognized as the village's guardian deity. Sadam Shet and the villagers began to worship him as their divine saviour. Sadam Shet is credited with developing and settling Morjim, and his family deity was Mahalaxmi. As Mahalaxmi was installed in Morjim, also known as Mayurgram, she became known as Mayurdevi, or Morjai. Sadam Shet worshipped both Mahalaxmi and Satpurush.
In another tale, when rising waters threatened Morjim, Satpurush arrived from Calangute and used his powers to lower the water levels, saving the village. Grateful, Sadam Shet asked Satpurush to stay and protect Morjim. From that day on, Satpurush became the village's revered deity, worshipped by all its inhabitants.
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Society and Culture
Morjim village in Goa has a rich history shaped by various rulers and cultures over the centuries. The village is home to generations of Konkani-speaking locals whose social life revolves around close-knit communities and shared traditions. These families have preserved traditional Goan customs, cuisine, and ways of life, living in close proximity and forming strong bonds through festivals, celebrations, and daily interactions. Neighbours support each other in both joyful and challenging times.
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In ancient times, long before recorded history, Morjim and its surroundings were likely inhabited by indigenous communities. These early settlers laid the foundation for the village’s development, and its cultural richness is deeply intertwined with a strong sense of community, a coastal lifestyle, and reverence for local mythology. The history of Devi Morjai, discovered by the fisherfolk, and the subsequent Jatra festival, reflect the villagers’ deep spiritual connection to their beliefs. It is said that the Morjai idol is over 500 years old. Religion plays a significant role in Morjim’s social culture, with temples, churches, and mosques coexisting peacefully. Festivals and religious events are celebrated enthusiastically, bringing people of all faiths together. According to the 2011 census, Morjim has a population of 6,760, with slightly more females (3,404) than males (3,356). The majority of the population belongs to the Other Backward Class (OBC) at 58 per cent, while 41per cent are from the General Category. Only 12 individuals belong to Scheduled Tribes and Scheduled Castes 1 per cent.
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Morjim’s society is closely connected to its natural environment. Fishing, a traditional occupation, shapes the village’s rhythm of life according to the tides and seasons. The beach is a central gathering place where locals and visitors come together to relax and enjoy the natural beauty. Fresh seafood and Goan delicacies are central to Morjim’s cuisine, reflecting its coastal heritage. In recent years, Morjim has become a popular destination for ecotourism and wellness retreats, attracting visitors seeking peace and rejuvenation. This influx of tourists has enriched the village’s cultural tapestry but also poses challenges to sustainability and the preservation of local traditions.
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Morjim Beach is a sacred site, deeply revered by villagers as it embodies their cultural, religious, and spiritual beliefs. The community gathers on the beach to celebrate festivals like the Somari festival, which raises awareness about the importance of coastal ecosystems. The festival’s rituals and traditions educate the community, especially younger generations, about the ecological significance of the sea and other natural elements. The division of offerings into ten parts, distributed among different sections of the community, promotes sharing and sustainable practices. This encourages cooperation and ensures that resources are used responsibly. The festival also celebrates the goddess’s emergence from the sea, highlighting the interconnectedness between humans and nature and reminding people of the need to respect and appreciate the natural world.
However, the traditional route of the festival procession like the Somari Festival has changed as the village has expanded, making the original path impractical. This shift may have disrupted some of the festival’s traditional elements and its connection to specific cultural landmarks. The presence of tourists has also introduced new dynamics to the festival. The peak tourist season coinciding with the Somari festival has led to crowded beaches and increased commercial activities. International visitors now participate alongside local devotees, diversifying the festival experience. However, this has also brought challenges such as overcrowding, noise, and potential disturbances to the event’s sanctity. The commercialization of the festival is evident in the setup of local bangle stalls and traditional sweet shops to cater to the increased demand. While these changes may bring economic benefits to the community, they also risk diluting the festival’s spiritual significance and traditional practices.
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Environment and Turtles
Ecologically, Morjim boasts a natural landscape of pristine beaches, lush mangrove forests, and diverse wildlife. Its proximity to the Chapora River enhances its ecological importance, as the river is a crucial lifeline for both the residents and the surrounding ecosystem. Morjim is a critical nesting site for the endangered Olive Ridley Turtle (Lepidochelys olivacea). The mangroves along the riverbanks provide vital habitats for numerous bird species, fish, and other wildlife, contributing significantly to the area’s biodiversity.
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However, tourism has brought environmental challenges that directly affect both society and the natural surroundings. Pollution, habitat destruction, and resource depletion are among the negative impacts, threatening ecosystems, wildlife, and the well-being of residents. Unsustainable tourism practices contribute to environmental degradation, endangering the attractions that draw tourists and undermining the long-term sustainability of the tourism industry. The delicate relationship between tourism, society, and the environment highlights the need for sustainable approaches that balance economic benefits with social and environmental responsibility.
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In Morjim, increased tourism has led to pollution, with littering, improper waste disposal, and sewage from hotels and resorts degrading the coastal environment. The rise in tourism-related development has also caused deforestation, especially in areas where land is being sold, including hillsides. This has led to the clearing of vegetation to make way for infrastructure, which negatively impacts biodiversity, causes soil erosion, and disrupts local ecosystems. The construction of tourism infrastructure along Morjim’s coastline, including resorts, hotels, and beachfront restaurants, has also disrupted sea turtle nesting sites. Artificial lighting, noise, and human activity can deter turtles from nesting or disorienting hatchlings, leading to lower nesting success rates.
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To address these challenges, the Morjim Turtle Conservation Project works to protect the endangered turtles and their nests during the nesting season. In 1997-98, only five nests were located and protected on Morjim beach. This number increased to eight in 1998-99, leading to an extension of the protected area on the beach. Thanks to consistent conservation efforts, the number of nests has continued to rise, reaching 32 in 2000-01.
Turtle Nesting Record (Morjim,Goa)
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Tourism in Morjim
Morjim village, once surrounded by paddy fields and forests, has seen significant changes in recent decades due to tourism. The lush greenery has largely been replaced by concrete structures, including beachfront accommodations that range from luxury resorts to budget guesthouses. These developments provide visitors with comfortable lodging while they explore the village. Traditionally, the main occupations in Morjim were agriculture and fishing, but as tourism grew, many villagers shifted to tourism-related activities, which proved to be more lucrative.
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Morjim’s rich cultural heritage is influenced by both Hindu and Christian traditions. The village hosts various local events throughout the year, offering visitors a chance to experience its customs and traditions firsthand. In the early days, Morjim attracted tourists with its tranquil beaches and peaceful surroundings, appealing to those seeking an escape from the hustle and bustle of city life. As word of its natural beauty and relaxed atmosphere spread, more travellers were drawn to its shores. This led to the growth of infrastructure in the village, with small guesthouses and beach huts emerging along the coastline to accommodate visitors. Local entrepreneurs also capitalized on this opportunity, opening beachside cafes, restaurants, and shops selling handicrafts.
Morjim’s rich cultural heritage is influenced by both Hindu and Christian traditions.
Morjim became a popular tourist destination, known for its serene beaches and calm ambience, offering an alternative to busier spots like Calangute and Baga. According to the village panchayat, tourism in Morjim began in the 1980s, but it did not flourish as rapidly as in other parts of Goa due to factors like transportation, accommodation and tourism serviceability. However, during a field study, respondents indicated that tourism in Morjim took off around 2008. The construction of the Siolim bridge in 2005 improved connectivity between Siolim and Morjim, making it easier for tourists to reach the village. This development led to a noticeable increase in visitors. This tourism boom in Morjim also fostered cultural exchanges as visitors from around the world interacted with the local community. This blend of customs and ideas enriched Morjim’s cultural fabric, promoting inclusivity and diversity within the village. While the panchayat notes that tourism started in the 1980s, the real shift occurred after 2005, with the new bridge significantly boosting tourist numbers and contributing to the village’s growing popularity as a beach destination.
Impact of Tourism
The impact of tourism on Morjim village is immense and complex. Tourism has played a significant role in the village's economic development, cultural exchange, and social well-being by creating job opportunities and generating income for the local community. It has also encouraged efforts to preserve and showcase traditional local festivals, arts, and crafts, fostering a sense of pride and identity among Morjim residents. The tourism sector has diversified Morjim's economy, reducing dependency on traditional occupations like fishing and agriculture, making the local economy more resilient.
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Tourism has driven investment in infrastructure, including hotels, resorts, guesthouses, restaurants, and roads, which has improved the overall living standards for both locals and visitors. It has become a major source of income for Morjim's people, not only through direct employment but also through revenue from renting out accommodation, providing transportation services, and selling local handmade products. The industry has created various job opportunities for locals, from hotel staff and restaurant workers to tour guides and artisans selling handicrafts. The influx of tourists has also supported the growth of small businesses such as beach shacks, cafes, general stores, supermarkets, and water sports services.
However, tourism has also brought significant socio-cultural disruptions. It has led to changes in traditional lifestyles, values, and social structures. The commercialization of culture and the promotion of mass tourism have contributed to the erosion of local traditions, language, and social
norms. This has strained local infrastructure and public services, leading to overcrowding and a reduced quality of life for residents, especially during the peak tourist season.
The surge in tourist numbers over recent decades has resulted in the construction of numerous resorts, hotels, restaurants, and other tourism-related infrastructure. This influx of tourists, along with migrant workers seeking employment in the tourism sector, can lead to social tensions and conflicts over resources, jobs, and cultural differences. While tourism has provided new economic opportunities, many villagers have expressed concerns about the loss of traditional skills and knowledge, which has altered the village's socio-economic landscape. The commercialization of Morjim for tourism has also led to the erosion of local traditions and identity, as businesses prioritize catering to tourists, potentially diluting the authentic cultural experience for both locals and visitors.
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MORJIM VILLAGE, CHANGES IN LAND USE
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MORJIM VILLAGE, CHANGES IN LAND USE
Tourism has brought both prosperity and challenges to the socio-economic condition of Morjim village. While it has created numerous economic opportunities, some residents struggle with income instability and competition for resources. The cultural exchange between locals and expatriates has enriched the community, but it has also raised concerns about the preservation of traditions and the integration of new influences.
The changes in Morjim's ecosystem, culture, and way of life due to tourism are often irreversible. While sustainable tourism is essential for preserving what remains, it also highlights the importance of early and proactive measures in other vulnerable areas to prevent similar irreversible changes.
The destructive impact of tourism on Morjim's socio-cultural and ecological landscape is undeniable. Known for its unique cultural and natural heritage, the village has seen its environment and societal fabric altered by the rise in tourism. Although ecotourism and sustainable practices can help mitigate further damage and promote responsible interaction with the local environment and communities, they cannot fully restore the authenticity lost to past transformations or completely prevent environmental degradation. Ecotourism, while beneficial, is not a complete solution; it may only extend the lifespan of tourism-related industries and businesses without fully addressing the core issues.
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Acknowledgements
I would like to express my sincere gratitude to Ms Sangeeta Tate my guide and Dr Sulochana Pednekar, for her invaluable guidance, support and continuous encouragement throughout my research. I would also like to extend my heartfelt thanks to the Forest Department staff of Morjim, the Sectary of Village Panchayat, the respondents of the village and Priest of Temple Morjai, who gave me important information about Morjim village, and shared their thoughts regarding the Tourism Development. I am thankful to Vishal Shetgaonkar Panchayat member who gave me information regarding the Demography of the Village. I am also thankful to Manisha Shetgaonkar who helped me during the time of the interview, Ratnavati Shetgaonkar, Pandhari Shetgaonkar from the village who shared her experience and information about the village.
I am also thankful to Elisha D’Souza for helping me during the time of site documentation. I am equally thankful to my family and friends, who have been a constant source of motivation and encouragement throughout my academic journey. I am deeply grateful for their valuable contribution to my study.
