Category Archives: caste issues

An Inspiring Sri Lankan Anthropologist: Gananath Obeysekere

Laleen Jayamanne & Nammika Raby, in The Island, February 2025

“People were nourished by stories….” (Kathandarawalinne minissu jeewathwune) Gananath

Man does not live by bread alone” Matthew 4:4

Dimuthu Saman Wettasinghe’s film Gananath Obeyesekere: In Search of Buddhist Conscienceopens with a bravura tracking shot moving past trees, water, a splash of saffron robes. These sunlit images are enfolded in a non-religious, rather melancholy male choral chant, but soon the singular voice of Professor Gananath Obeyesekere cuts through with a kind of Dionysian intensity. He tells us a story about Gauthama Buddha, as the camera encircles, at speed, what turns out to be the Kandy Lake. His tale is about a devastating war waged by the king of Kosla against the Sakya kingdom but of the Buddha’s unshakable belief that if folk get together and discuss matters in good faith (call it diplomacy), all wars could be averted. This carefully and deeply researched, imaginative, ‘Educational Film’ of 142 minutes, with its exhilaratingly dense overture and its subtle montage, is a loving tribute to an exemplary Lankan scholar/teacher and his life work (of some 70 years) as an internationally renowned Anthropologist.

The film shows Gananath’s empathetic ability to pay careful ethnographic attention to a variety of gendered states of mental distress and trauma and their traditional ritualised ecstatic expressions, especially with regard to women, well before some feminist scholars in the West began to be interested in the topic of ‘Women and Madness’ from a Freudian psychoanalytic perspective. Psychoanalytic theory became methodologically important for Feminist Film Theory, which I used in my doctoral thesis on ‘Female Representation in the Lankan cinema’.

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“Paraya” & “Parayo” as Vicious Epithets in the Sri Lankan ‘Circuit’

Michael Roberts

I came across an old article of mine entitled “Confronting Charlie Ponnadurai: Clarifying The Context Of Disparaging Ethnic Epithets In Sri Lanka Over The Last 180 Years.” Charlie happens to be a batchmate at Ramanathan Hall in Peradeniya University in 1957, but we had not encountered each other for decades before this verbal contretemps occurred in the year  2013.  SEE ………………………………………………… https://thuppahis.com/2013/08/18/confronting-charlie-ponnadurai-clarifying-the-context-of-disparaging-ethnic-epithets-in-sri-lanka-over-the-last-180-years/. 

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CR De Silva: Basic Sources on the Advent of the Karava & Salagama Castes in Sri Lanka

CR De Silva in Memo responding to a Query from Shihan De Silva in UK

The evidence as to from what parts of India the KSD (Karava, Salagama, Durawa) castes arrived in Sri Lanka is not totally clear, but there are some indications in Portuguese sources. I have no data on the origins of the Durava.

However, here is what I have traced on the Salagamas. It suggests that the Salagamas came from the South Indian Malabar or Kerala coast and that the Karavas migrated from the eastern shores of the South Indian coast (currently Tamilnadu). Given that caste identity was connected to occupation, we should note that changes in occupation could have enabled some individuals to move from their caste identities especially during migration.

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Irawati Karwe: A Female Scholar Confronting Nazi Racism as well as the Wild

Cherylann Mollan, presenting an article entitled “India’s pioneering female anthropologist who challenged Nazi race theories” …..  BBC News Mumbai 19 January 2025

Irawati Karve’s writings about Indian culture and civilisation are ground-breaking.

Irawati Karve led a life that stood apart from those around her. Born in British-ruled India, and at a time when women didn’t have many rights or freedoms, Karve did the unthinkable: she pursued higher studies in a foreign country, became a college professor and India’s first female anthropologist.

She also married a man of her choosing, swam in a bathing suit, drove a scooter and even dared to defy a racist hypothesis of her doctorate supervisor – a famous German anthropologist named Eugen Fischer.

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Kittu, Tamil Tiger Commander, reaches the Heights of Wikipedia

WIKIPEDIA Item: … https://en.wikipedia.org/wiki/Kittu_(Tamil_militant)

Colonel Kittu (Tamil militant)

 

Born S. Krishnakumar

2 January 1960

Died 16 January 1993 (aged 33)

Indian Ocean

Nationality Sri Lankan
Years active 1978 –1993
Organization Liberation Tigers of Tamil Eelam

Sathasivam Krishnakumar (Tamil: சதாசிவம் கிருஸ்ணகுமார்; 2 January 1960 – 16 January 1993; commonly known by the nom de guerre Kittu) was a Sri Lankan Tamil rebel and leading member of the Liberation Tigers of Tamil Eelam, a separatist Tamil militant organisation in Sri Lanka.

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Victor Ivan, RIP: …. The Wikipedia Memo on Victor

Michael Roberts,

 I got to know Victor at a convivial session at Ananda Chittambalam’s house in Bambalapitiya in 1989. Our common interests in the island’s history and its tempestuous present meant that we kept in sporadic touch. I have his illustrated book PARADISE IN TEARS  …. and I will present a Vale as well as items referring to his articles and work in Thuppahi. His demise at a relatively early age is a blow to all Sri Lankan patriots.

WIKIPEDIA

Majuwana Kankanamage Victor Ivan (Sinhala: මාජුවානා කන්කානම්ගේ වික්ටර් අයිවන්; 26 June 1949 – 19 January 2025) was a Sri Lankan journalist. He was a Marxist rebel in his youth and later became the Editor of the controversial Sinhalese newspaper Ravaya. He served as the Editor of Ravaya for 25 years consecutively from its inception. Victor was an investigative journalist, political critic, a theorist, social activist and also an author of several books.

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Caste Among the Sinhalese in the Modern Era: The Significance of Name Changes

M. W. Amarasiri De Silva: “Do name changes to “acaste” names by the Sinhalese indicate a diminishing significance of caste?” 

ABSTRACT of article pubd in in Cultural Dynamics, 2018, Vol. 30(4), pp. 303–325 ………………………………….. sagepub.co.uk/journalsPermissions.nav httpDs:/O/dIo: i1.o0r.g1/1107.171/0779/201932173470410918982299660055

journals.sagepub.com/home/cdy

In modern Sri Lankan society, caste has become less significant as a marker of social identity and exclusion than was the case in the past. While acknowledging this trend across South Asian societies, the literature does not adequately explain why this is happening. Increasing urbanization, the growing number of inter-caste marriages, the expanding middle class, and the bulging youth population have all been suggested as contributory factors. In rural Sri Lanka, family names are used as identifiers of family and kinship groups within each caste. The people belonging to the “low castes” identified with derogatory village and family names are socially marginalized and stigmatized. Social segregation, marked with family names and traditional caste occupations, makes it difficult for the low-caste people to move up in the class ladder, and socialize in the public sphere. Political and economic development programs helped to improve the living conditions and facilities in low-caste villages, but the lowness of such castes continued to linger in the social fabric. Socially oppressed low-caste youth in rural villages moved to cities and the urban outskirts, found non-caste employment, and changed their names to acaste names. By analyzing newspaper notifications and selected ethnographic material, this article shows how name changes among the Sinhalese have facilitated individualization and socialization by people who change their names to acaste names and seek freedom to choose their own employment, residence, marriage partners, and involvement in activities of wider society—a form of assimilation, in the context of growing urbanization and modernization.

Keywords: acaste; individualization; low caste; name change; rural change; urbanization

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Susan Bayly’s Review of Michael Roberts’ Book on The Rise of  the Karava in Ceylon

Susan Bayly: “Review: The History of Caste in South Asia,” reviewing  Caste Conflict and Elite Formation: The Rise of a Karāva Elite in Sri Lanka,1500-1931 by Michael Roberts (CUP 1983) …. in Modern Asian Studies, Vol. 17, No. 3 (1983), pp. 519-527

The literature on the South Asian caste system is vast and contentious and the current war of words shows no sign of abating. This book conforms to current trends both in focusing on the experience of a single caste group under colonial rule, and also in adopting a polemical tone towards other historians. Roberts’ subject is the Karava population of Sri Lanka and his first aim is to explain why this group of poor fishermen and artisans managed to throw up a disproportionately large elite of businessmen, lawyers and other western-edu- cated professional men by the end of the nineteenth-century. The discussion is set against the background of works on comparable Asian business communi- ties such as the Marwaris and Parsis. An important theme, then, is the relationship between individual enterprise and the corporate structure of caste: did the Karava magnate class emerge because of, or in spite of, their roots in a hierarchical caste order? The conclusion here is that caste did not debar individual mobility and enterprise as the conventional wisdom once held, and that like other south Asian trading groups the Karava were able to use caste and kin networks to recruit labour and transmit capital, contracts and market information (pp. 127-30). The Sri Lankan setting provides a useful vantage point. Weber of course was the first to suggest that in Hindu society entrepreneurs were often outsiders-Zoroastrian Parsis and Jains-or that they held low caste status. Roberts shows that the same pattern applied in Sinhalese Buddhist society. As fishermen the Karava violated Buddhist sanctions against taking life; they, too, overcame the handicap of low status and a polluting occupation, moving from fishing to profitable new trades. Roberts argues that the Karava were able to turn their traditional skills to advantage in an expanding colonial economy. He traces their association with trade back to the sixteenth and seventeenth centuries when Portuguese and Dutch rule helped to create a demand for commodities and services which the Karava were particularly well equipped to supply. As fishermen many of them moved easily into ship-building and other waterfront industries in the new colonial port towns, and their skill in building fishing boats enabled them to take up carpentry and other trades patronized by Europeans. For some Karava the next move was into petty contracting and during the seventeenth century enterprising members of the group supplied timber and construction materials to the Dutch. Others engaged in those well-known standbys of low-caste ‘new men’, distilling and arrack renting (pp. 79-89).

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Polyandry, Hierarchy & Rumours Today in a ‘Traditional’ Kandyan Sinhala Village

Jayantha Perera, whose chosen title is “ekagei kaema (polyandry) – a way of life in the Kandyan highlands”  … in The Island, 11 August 2024 

Hingula is a small bazaar 60 miles from Colombo on the Colombo-Kandy Road. A narrow, tarred road starts from there, and a signboard says, ‘To Aluth Nuwara Devalayala.’ The logo of the Archaeological Department on the signboard indicates the devalaya (temple) is a state-protected archaeological site.

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Appreciating Kumari Jayawardena’s Scholarship

Uditha Devapriya … in The Island, 28 June 2024, where the title reads:  “A Tribute to Kumari Jayawardena” … while the presentation here includes highlights imposed by The Editor

Last month the Collective for Historical Dialogue & Memory (CHDM) organised a screening of Conversations with Kumari, a documentary on Kumari Jayawardena. Last week Jayawardena turned 93. Yesterday I reflected on her and the generation she represented. That generation is leaving us, but it remains as influential as ever.

 

 

 

 

 

 

 

 

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