Category Archives: Indian traditions

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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Engaging India …. With Love …. Dalrymple

Q and A with William Dalrymple, Historian …. in Q and A in The Weekend Australian Magazine, 21/22 September 2024

William Dalrymple was born in Scotland in 1965, and brought up on the shores of the Firth of Forth. He was educated at Ampleforth and Trinity College, Cambridge where he was first History Exhibitioner then Senior History Scholar.

He is the author of nine books about India and the Islamic world, including City of Djinns , White Mughals, The Last Mughal and Nine Lives: In Search of the Sacred in Modern India.

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The Branding of Islamic Migrants to Ceylon Over the Centuries

WHEN Shamara Wettimuny’s article  in the History Workshop Journal entitled The Colonial History of Islamophobic Slurs in Sri Lanka”  …. was placed in FACEBOOK it received the following set of comments: some prejudiced against and some in favour. The ethnic difference in the authors is quite marked and thereby marks the depth of ethnicity in the island context …. TODAY.  

Moving at a tangent, I stress that the research work that generated the book by Roberts, Colin-Thome & Raheem which is entitled People Inbtween (1989 Sarvodaya) becomes profoundly relevant to this set of engagements. Note that my deployment of the THUPPAHI concept for my web-site’s brand name emerged from this body of research. So, do visit this entry as well: https://thuppahis.com/why-thuppahi/

The original article can be access in THUPPAHI at ………………… https://thuppahis.com/2020/09/07/experiencing-denigration-in-sri-lanka-the-muslims-yesterday-and-today/

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Challenging Male Chauvinism & Sexual Licence in the Indian Film Industry

Vaishna Roy, whose article is entitled “The Hema Committee Report shows there is hope that the omertà enforced by powerful men in the film industry will be broken,” .… and has been placed in an Indian site with this Editor’s Note: A powerful, defining moment” … with highlighting imposed by The Editor, Thuppahi

Writing in this issue of Frontline, the feminist scholar J. Devika says: “Malayalam cinema has been historically structured by feudal funding and practices, and women artistes were inevitably taken to be sexually available to the big male names.” This is true not just of Malayalam cinema, but of every film industry across the country, where the prevalent patriarchal belief is that simply by entering the world of cinema, whether to pursue a career in acting, cinematography, or make-up, the woman ineludibly signs her body away. After any complaint, a set of tabloids and television channels inevitably pipes up with the claim that “adjustment” is a part of cinema after all.

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Intricate Ivory Artefacts in Ancient and Medieval Lanka

Premila Thurairatnam, whose article in The CEYLANKAN May 2024 Issue is entitled ”Ceylon Ivory”

In Ceylon, ivory was used in carving as early as the 2nd century CE or earlier1. Descriptions of Lanka in the epic Ramayana refer to ivory-embellished chariots and ivory panels. By the 15th century, ivory carving had become important enough to result in placing ivory workers fairly high on the social scale, just below the farmers and ivory was the second largest export next to cinnamon. The carving was performed with a high degree of skill using simple tools like saws, chisels and rasps to produce ivory knife handles, combs, bangles, boxes, book covers, compasses and architectural elements, such as ornamentation around door frames. Use of ivory in religious images was unique to Ceylon since being an animal substance, other cultures regarded it as inappropriate or simply too difficult to obtain1. Even today, it is common practice to place mounted elephant tusks on each side of temple doorways and ivory confiscated from poachers or from elephants that die is donated to temples.

Ceylon Ivory Fig 1. Fan. Kotte 1540-55. Ivory, rubies and gold on wool, 57cm high ….. Staatliches Museum für Völkerkunde, Munich; exh. Museum Rietberg, Zürich6.

Casket 1 – Kunsthistorishces Museum, Vienna

Fig 2 (Casket 1). Kotte before 1542. 14.9 x 25 x 16cm. Handle and feet contemporary Indo-Portuguese, the lock-plate probably South German, mid-16th century silver mounts. Kunsthistorishces Museum, Vienna7.

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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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The Work of Anthropologists from Sri Lanka: Reviewing the World Scenario in 1987

Presenting an academic article published in Contributions to  Indian Sociology , n.s, Vol 21, 1-25 also reproduced subsequently in Sri Lanka in 1989 as No, 10 within the SSC Pamphlet Series marshalled by the late Ana Chittambalam, Willa Wickremasinghe , Hari hulugalle and Michael Roberts

Elizabeth Nissan: “The work of Sri Lankan anthropologists: A bibliographic survey”

 Introduction: Although many of the studies included in this essay are concerned with Sri Lanka, this is not a bibliographic essay on the anthropology of that country. It is, instead, a survey of the work of Sri Lankan anthropologists, wherever they may have carried out their research.

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Conflicting Readings of Sri Lanka’s Pre-Capitalist Past

Presenting a Review Essay compiled by Michael Roberts in 2010 that was presented in the SRI LANKA GUARDIAN on the 15th August 2010 … with this title:  “Ethnic Identity in Sri Lanka’s Pre-Capitalist Past: Shanie, Darshanie and Roberts”

When Darshanie Ratnawalli penned a blog comment on one of the articles reproduced in the thuppahi site, I jumped to the erroneous conclusion that it was a response to one of my articles on myth and history.[1] In fact it was a critical note directed at an essay in Shanie’s Notebook of a Nobody series in The Island, one entitled “Writing history and myth,” which I had borrowed for my own web site.

Let me quote an extract from Darshanie’s note, with colours distinguishing Darshanie [blue] from Shanie [brown]: “Isn’t Shani (the writer of this article) actually displaying mediocre scholarship and a lamentable lack of intellectual rigor when she says: “Scholars like HL Seneviratne and Michael Roberts have in recent contributions to the Island pointed out that there is no evidence of any distinctiveness in our ethnic identities. HL Seneviratne pointed out that many of the Kandyan chieftains signed the 1915 [sic—1815] Convention in Tamil.”

Sri Vikrama Rajasinghe

By placing the second sentence after the first hasn’t Shani made out the second assertion to be some kind proof of the first assertion? But signing the Convention in Tamil is not indicative of any lack of distinctiveness of ethnic identity no? it is actually more an elitist thing isn’t it? Tamil was made the current language of the ‘inner circle’ by the Royal family and their powerful contingent of Royal relations present at court no? It’s rather like the pre revolutionary Russian nobility speaking French isn’t it or the way people speak and write in English in Sri Lanka even when they are among their own with no need of a lingua franca?

I am entirely in agreement with Darshanie’s reasoning in her second paragraph. Let me add that as far as I know the signatures deemed Tamil in the Kandyan Convention are in fact written in Grantha which is a script not a language. I leave it to scholars versed in that field to engage that issue.”

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Deciphering the Work of Caste in Sri Lanka’s Lifeworld

Thuppahi is delighted to present a new research venture in keeping with its own spirit — with TUDOR SILVA in Lanka and MARK BALMFORTH in Canada in command.

CASTE: A Global Journal on Social Exclusion …..  Call for Submissions ….. with a Focus on Sri Lanka

Deadlines for Submissions: ….. Abstract: June 15, 2024 …… Full Paper: September 30, 2024

Compared to the expanding body of literature on caste in the Indian subcontinent, caste in Sri Lanka has received only sporadic academic attention and has been largely ignored in policy debates and social development interventions on the island. This can partially be explained by a widespread, public belief in Sri Lanka that despite its past importance, caste is no longer a vital social institution. While open discussion on the topic is largely absent, this does not mean that caste is dead or dying. Rather, caste remains hidden in much of Sri Lankan social life (Jiggins 1979; Silva, Sivapragasam, & Thanges 2009a). Reports from the north and east of the country indicate a certain resurgence of caste issues in post-war society, and new research findings suggest that caste plays a role in social, economic, and political dynamics that affect access to limited resources such as land, drinking water, employment, and political power (Thanges 2015; Hashmi and Kuganathan 2017; Kadirgamar 2019; Silva 2020; Tiruchandran 2021). Caste also continues to play an important role in the social life of south and central Sri Lanka through marriage partner selection, land tenure, temple rituals, politics, economic relations, and the performing arts (Silva, Sivapragasam, & Thanges 2009b; Reed 2010). Recent dissertation work, particularly in overseas universities, suggests that a body of new Sri Lankan caste-related evidence is just on the horizon (Räsänen 2015; Aimee 2017; Thanges 2018; Balmforth 2020; Esler 2020; Pathmanesan 2020).

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Idyllic Explorations: Sri Lanka’s Marvellous Ruins & Monuments

Bernard VanCuylenberg, whose chosen title for this essay was  “An Odyssey – A Search for Heritage” …. with pictorial illustrations selected in arbitrary manner by the Editor, Thuppahi

Pursuant to the articles which I wrote last year, “An Odyssey – A Search for Heritage, parts 1 and 2 “) following a foray into the cornucopia of ruins buried in deep jungle well off the beaten track, I embarked on a similar venture in March this year. I am passionately moved by the treasure trove of what could be the best in ancient Sinhala civilization, possibly the life force of Sinhala culture which remains buried in the sands still awaiting the archaeologists spade, and I wish to share my experience with a wider circle of lovers of history. Parting the veil of time, an unknown sculptor, architect, engineer, master craftsman, even a poet reached out to me and held my hand leading me across the centuries in my quest.
 Degaldoruva …. off Kandy

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