සලාගම කුලය ගැන හැදින්වීමක්

Salagama

Salagama (Halagama) is the name of a caste in Sri Lanka. The community was traditionally associated with the cultivation and management of cinnamon, and also as soldiers,and are found mostly in Southern coastal areas, especially in the villages around Rathgama (Rajgama), Boossa and Balapitiya in Galle district.

Contents 1 Etymology 2 Origin 2.1 Kerala origins 2.2 Nambudiri 2.3 Colonial period 2.4 Buddhist revival 2.5 Catholics 2.6 Modern radicalism 3 Sub-castes 4 Occupations 5 Distinguished Salagamas 6 Salagama Philanthropists Intellectuals & Poets 7 Unsubstantiated Myths 8 Notes 9 References

Etymology

Salagama people believe that their ancestors arrived in Sri Lanka, from a village named 'Sali-Gramam', or 'Shali-Gramam' b. which is currently known as "Chandigar" in India, Capital city of Punjab but the moor community in beruwala believes that they came from "Saliya Mangalam or Saliya Pattanam from Kerala, However, it is more likely that the name 'Salagama' derived from 'Sallaggama', a village, which was granted as a fief to the Totagamuwa vihara, on the banks of the river forming the limits of that monastery's lands. Earlier, Parakramabahu I is mentioned having built a bridge here. An even earlier mention of Salaggama is in the context of king Aggabodhi III, but this may be a different village,so it is difficult to ascertain whether the name salagama, derived from shaligramam, or sallagama.

Origin

The Salagama have a belief, that they originated from saligrama Brahmins. According to this belief Saliyas were of Brahmin origin and were brought across the sea from Malabar (i.e. Kerala) by ship. However, since they would 'lose caste' if they touched the water, they had to be carried ashore by moors on their heads,which is depicted in their flag.

According to the history mentioned, a Sinhala King Vathhimi Buvenekabahu had a problem of being crowned by Sinhalese Brahmins as he was not a pure Sinhalese. Thus, the King had to obtain the services of a Muslim nobleman "Periya Mudali Marikkar" from Beruwala to bring down "high caste" Brahmins from India for the coronation ceremony. This was carried out by Marrikkar, who was richly rewarded by the King, being given a bronze plaque giving the details of his noble deed and also several villages for his upkeep and benefit.

Kerala origins

According to Jan Schreuder, an 18th century Dutch Governor of Ceylon, the Salagamas were weavers who were brought over from the Coromandel coast on the Tamil Nadu side as opposed to Kerala by Muslim merchants about 1250, but a section of the salagamas, were forced to become cinnamon peelers by the King of Kotte in 1406. They were consequently considered to be on inferior, even though they were people with superior birth social status. This is a separate caste called 'halawa' caste that the Dutch Governor refers to, they reside in the middle of the country. They are not the same as Salagama.

Queyroz mentions that there was a belief at that time (17th century) that the Chaleaz were descended form 12,000 foreigners brought over by conquest, who peopled the Dolosdas-Korale.This is a reference to Gajabahu legend, which is used as an ancestral myth by many castes.

Nambudiri

Salagamas also believe that their ancestors were Namboodiri Brahmins who migrated to Sri Lanka. Their community has a flag, which is the Nambudiri Flag which they frame, and hang in their homes. They have family names which commence with Namediri or Nanediri [the sinhala version of Namboodiri, in which Nam or Nan means 'Name' in the Sinhala language], family names ending with the suffix Muni (Sage), [e.g. Edirimuni, Demuni or Deymuni, Nammuni,Wettemuni, Walimuni or Walaimuni, Jagamuni, Yagamuni (Sage who performs yaga), Rammuni(Sage of lord Ram)] and family names such as Wijerama (the conquering Rama), Weerakkodi (Weerakkodai), etc. (one of their main ancestors, who came for the coronation ceremony,of king Vijayabahu, had the suffix "Muni" added to his name, was a Nambudiri Brahmin named Edirimuni,)

According to this tradition, the ancestral Salagamas arrived in Sri Lanka from Kerala in several waves after accepting migration invitations from several Sinhala Kings, during various periods.

The most important ancestors were the seven Saligrama Brahmins -including their chief Nambudiri or Namadiri, Weerasinghe, Edirimuni etc.- who attended the coronation ceremony of King Vijayabahu I (1055–1110). The King gave the seven noble Brahmins, the responsibility of managing his cinnamon plantations, situated in the western and southern part of the island. The book VIJAYABAHU 900 written by Mr. G.H.De Zoysa in 1988, highlighting the origins of the Salagama caste and presentation of the thesis that Vijayabahu I King of Srilanka,(1055–1110) whose 900th coronation anniversary fell on 1988, as a Patron of the Salagama caste.

The second wave of Namboodiris arrived in Srilanka, when the Buddhist monks in Sri Lanka refused to perform the rituals associated with the coronation ceremony of Prince Wathhimi(Galey Bandara Deyyo) (the son of King Bhuvenaka Bahu I (1272–1284)), his mother, whose name was "Fathima", and hailed from the village of "Aswedduma" in the Kurunegala district, was a Muslim and was the only non-buddhist member of the King's harem, the prince was sent to live amongst his maternal relatives at Beruwala, for his safety, by the King, and was greatly influenced by Islam, his maternal grandfather even named him "Ismail", but the King preferred the name "Wathhimi Bandara", when the King died, Prince Wathhimi was the only son the King had, and as a consequence was eligible to be the King, the buddhist monks were worried, about the princes inclination towards islam, and refused to perform the rituals for the coronation ceremony, and as a consequence, the prince sent a Muslim nobleman from beruwala, to bring Brahmins from Kerala, as the Muslim nobleman was unable to persuade any Brahmin to come over to Srilanka,he had to hatch a plan to kidnap them, and finally succeeded in getting a group of 8 Namboodiri Brahmins, from the village of Shaligramam in Kerala, to come on board the ship for a gambling game, and as the legend goes, while the Brahmins were fully concentrating, with the game of gambling, the ship started to sail towards Beruwala, without the Brahmins noticing the ship's movements,when it reached the shores of Beruwala,the Brahmins realised they were tricked,and refused to disembark, the King's soldiers who were waiting to receive them shot one of the Brahmins with an arrow, so as to force them to disembark, and as a result one of the Brahmins died and his body fell overboard, the remaining 7 still refused to disembark, as Brahmins their culture imposed a rule that,after crossing the sea to go to another country,their feet should not touch water or they risked losing their caste status, subsequently the remaining 7 were persuaded to disembark, and were brought ashore, upon the shoulders of Moor men,they were received by the Prince with great honours, the Brahmins subsequently wanted to return to Kerala after performing the ceremony, but the King, who was pleased with them, wanted them to stay on in Sri Lanka, and offered them royal maidens in marriage at the royal courts.(The names of the 7 Brahmins & the royal princesses who married them at the royal courts are the following,Kappina,Nambudiri,Weerasinghe,Weerakkody,Idirimuni,Walimuni,& Edirisinghe,were the 7 Brahmins & ,Thedathisami,Kombisami,Maniksami,Pabalisami,Nimalsami,Ransami,& Dillisami were the 7 princesses, Wishvayehi Obath Mamath,Page 287,C.DE.Zoysa Gunaratne,1975(but suggests that these 7 Brahmins mentioned,would have been the main ancestors of the Salagama's who may have come for the coronation ceremony of King Vijayabahu 1,& married at the royal courts at Polonnaruwa,rather than for the coronation ceremony of Prince Wathhimi), CEYLON NATIONAL REVIEW (Vol 1) 1906 Page 72, The Nambudiri flag of the Salagamas vividly illustrates the arrival of the Brahmins at Beruwala. They assimilated well into the Sinhalese community and their descendants formed the Salagama caste, along with "Agampadi"Mercenary Soldiers who came from Kerala & Tamil Nadu.

Colonial period

The Portuguese continued the tradition of using Salagamas as cinnamon planters, who had to provide cinnamon as a tax. Queyroz mentions 'Chaleaz' as among the 'high castes' and that they prepared Cinnamon for the 'great tax'.^[4] As cinnamon consumption grew, so too did the demands on the Salagamas, who were charged with providing an annual tribute which grew sixfold during the period of Portuguese control alone. During this era, many Salagamas adopted Portuguese names as their last names, such as de Silva (or Silva, Zylva), de Zoysa, Abrew, Thabrew, Mendis, etc.

When the Dutch East India Company (VOC) took over the coastal areas, it re-organised cinnamon cultivation on modern capitalist lines, with plantations located within the boundaries of VOC rule, mainly in the Galle district. The Salagamas were converted from a feudal caste into a modern proletariat. | The Dutch demand for cinnamon was more intense than that of the Portuguese, and by the era of British | control mortality rates among Salagamas had increased sharply. It became common practice for cinnamon peelers' children | to be registered under the names of other castes in order to spare them a life of ever-growing misery.^[5]

The importance of cinnamon as a commodity gave those associated with its production importance in the eyes of the colonial power. Under the Dutch, some of the more influential members, such as chiefs, gained economic power and were able to buy land, thus gaining greater status.

The census of 1824 identified the Salagamas as about 7.5% of the coastal Sinhalese population. However, they were concentrated in the Galle district, where about half of them lived and where they made up almost 20% of the population.^[6]

Buddhist revival

By the mid 18th century, upasampada (higher ordination, as distinct from samanera or novice ordination) had become extinct in Sri Lanka. The Buddhist order had become extinct three times during the preceding five hundred years and was re-established in the reigns of Vimala Dharma Suriya I (1591–1604) and Vimala Dharma Suriya II (1687–1707) as well. These re-establishments were short lived. On the initiative of Ven. Weliwita Saranankara (1698–1778) the Thai monk Upali Thera visited Kandy during the reign of king Kirti Sri Rajasinghe (1747–1782) and once again reestablished the Buddhist order in Sri Lanka in 1753. It was called the Siyam Nikaya after the "Kingdom of Siam".

It is said that in 1764, merely a decade after the re-establishment of the Buddhist order in Sri Lanka by reverend Upali, a group within the newly created Siyam Nikaya conspired and succeeded in restricting the Nikaya's higher ordination only to the Govigama caste. This was a period when Buddhist Vinaya rules had been virtually abandoned and some members of the Buddhist Sangha in the Kandyan Kingdom privately held land, had wives and children, resided in the private homes and were called Ganinnanses. It was a period when the traditional nobility of the Kandyan Kingdom was decimated by continuous wars with the Dutch rulers of the Maritime Provinces. In the maritime provinces too a new order was replacing the old. Mandarampura Puvata, a text from the Kandyan perid, narrates the above radical changes to the monastic order and shows that it was not a unanimous decision by the body of the sangha. It says that thirty two ‘senior’ members of the Sangha who opposed this change were banished to Jaffna by the leaders of the reform. However, Queyroz mentions that in the 17th century no-one save appuhamies (gentlemen) and their relatives could be a monk, which suggests that casteism in the Buddhist order was of greater antiquity.^[7]

The Govigama exclusivity of the Sangha was challenged by other castes who, without the patronage of the King of Kandy or of the British, held their own upasampada ceremony at Totagamuwa Vihara in 1772. Another was held at Tangalle in 1798. Neither of these ceremonies were approved by the Siam Nikaya which claimed that these were not | in accordance with the Vinaya rules.^[8]

Hoping to rectify this situation, wealthy laymen from the maritime provinces financed an expedition to Burma to found a new monastic lineage. In 1799, Ambagahapitiye Gnanavimala Thera a monk from the Salagama caste, from Balapitiya on the south western coast of Sri Lanka, departed for Burma with a group of novices to seek a new succession of Higher ordination. The first bhikkhu was ordained in Burma in 1800 by the sangharaja of Burma in Amarapura, his party having been welcomed to Burma by King Bodawpaya.^[8]

The initial mission returned to Sri Lanka in 1803. Soon after their return to the island they established a udakhupkhepa sima (a flotilla of boats moved together to form a platform on the water) on the Maduganga river, Balapitiya and, under the most senior Burmese monk who accompanied them, held an upasampada ceremony on Vesak Full Moon Day. The new fraternity came to be known as the Amarapura Nikaya and was soon granted recognition by the colonial British government.^[8]

The Amarapura Nikaya was of pivotal importance in the revival of Buddhism in Sri Lanka in the 19th century. The Salagamas, who became overwhelmingly Buddhist, were in the vanguard of this movement.

Catholics

A large section of the Salagamas became Catholics during the Portuguese period, especially near Mutwal, and Ragama. (The famous poet Alagiyawanne Mukaweti's descendents are Catholics from mutwal)

Modern radicalism

The traditional Salagama areas around Balapitiya, Ratgama , Hikkaduwa and Boossa were centres of the pan-Sinhalese populist movement of Anagarika Dharmapala(who was not from the Salagama community) . The key issues around which this movement emerged were anti-casteism and anti-colonialism.

The same areas were in the vanguard of the independence struggle and became hotbeds of the Lanka Sama Samaja Party and of the Communist Party. These areas were at the forefront of the Hartal of 1953.^[9]

Sub-castes

Traditionally, the Salagama were divided into four sub-castes:^[10]

• Panividakara ('Special messengers') or - headmen (equal to Mohottalas)
• Hewapanne ('soldiers' & military officers) - militia
• Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers').
• Uliyakkara- Palanquin bearers and fan bearers)

However, in modern times there is a simple twofold division between the Hewapanne and the Kurundukara. The former are of higher status, including landowners in their ranks,the "Kurundukara's" enjoyed a high status in Sinhala society,before being punished by the King of Kotte in 1406 and downgraded to a lower status,who also imposed cinnamon as a tax, at one stage the tax exceeded their manpower, and became virtually unbearable, and it took a heavy toll in their mortality rate, some of them were subsequently forced to change their names to other castes to escape it.

Occupations

Today, the Salagama predominance in cinnamon cultivation has declined, the higher status gained by the caste leading to its members abandoning their traditional occupation. Many Salagamas in the Hikkaduwa area became coral miners until the Boxing Day Tsunami of 2004 swept away their villages. The coral-lime kilns gave employment to many more.

The Railway made access to employment in Colombo and other urban centres very much easier, and the caste became a very important part of the working class. Its higher echelons became notable in the engineering profession, mainly due to the influence of Sir Cyril de Zoysa, who owned the South Western Omnibus Company (see Ceylon Transport Board) and the Associated Motorways Group, and other businessmen in the motor trade.

Salagama Philanthropists Intellectuals & Poets

• SIR ERNEST DE SILVA

He was one of the greatest Philanthropists Sri Lanka ever produced, he gave away land, buildings, and funds, to numerous Orphanages, hospitals, schools, social service bodies, temples, hermitages, without any fanfare or publicity, he notably established the first Tuberculosis sanatorium in Kandana, late President Hon.R. Premadasa, stated that during Sir. Ernest De Silva's lifetime,if there was a buddhist temple or a school that he did not help, it was not in Srilanka, When he died, the then Prime Minister,Hon.S.W.R.D. Bandaranaike thanked the late Philanthropist, for his service towards his motherland, and adding that he was a true gentleman,in every sense of the word, his mansion is currently used as the Prime Ministers office, Sir Ernest made contributions to Sri Lankan life, by founding the Bank of Ceylon, and was its first Chairman.

• GATE MUDALIYAR TUDOR RAJAPAKSE

Donated more than 3 acres (12,000 m²) of land in 1895, and financially helped to put up Ananda College,which is one of the finest schools in Asia today, which had produced many great individuals who had served Sri Lanka.

• MR.PETER DE ABREW RAJAPAKSE

Donated his land to put up Musaeus College

• SAMSON DE ABREW RAJAPAKSE (Mudaliyar of the Governors gate),

Gifted a large potion of his inheritance to put up the Colombo General Hospital and the Medical College, in 1865 and 1875 respectively, which helped many sick people, and also produced world renowned doctors.

• DR.E.M.WIJERAMA (The first president of the Ceylon college of Physicians)

Donated his house at Colombo 7, (While still living) to the Colombo Medical College Library, (WIJERAMA HOUSE).

• SIR. CYRIL DE ZOYSA

Sir. Cyril was a renowned entrpreneur, he launched,a bus service,as a precursor,to the multiplicity of business he founded,he was also the founder of A.M.W.(associated motor ways), which was one of the largest conglomerates of Ceylon,when his business enterprises began to flourish, he utilised, a good part of his income,for religious, cultural, and educational activities,his extensive service, towards buddhism was enormous,many a buddhist shrine,site, and institution, has benefited through his generosity,notably the Kalutara Bodhi Trust, and the "Kiri Vehera" restoration work, he also helped to build the colombo (Y.M.B.A.), education was yet another field that received his concerned attention, he donated numerous lands, for school buildings, Sir Cyril served Srilanka as the President of the Senate for eight years, in recognition of his contribution to society, he was conferred, the British Imperial Honour of a Knight hood.

• ALAGIYAWANNA MUKAWETI

A renowned poet who enriched the Sinhala language with his famous poems,(Allegiyawannegey Louis Mendis Appuhamy is a member of the salagama community, and is a native of Mutwal, he is a descendant from the illustrious poet Allegiyawannagey mobabbala).:EXTRAIT from Twentieth Century Impressions Of Ceylon(page 625).

Unsubstantiated Myths

• The similarity of Salagamas family names such as Nambudiri or Nambodiri to Brahmin caste names in Kerala has been taken to confirm the belief that they are descendants of high caste Indians. To strengthen the argument further, many salagamas having the name "muni" at the end of the family name, such as Hondamuni, Edirimuni etc., 'muni' is said to be the Indian and Sinhala term used for Brahmins. In fact most surnames were granted by the Dutch as honorifics, so this argument does not apply. 'Muni' actually means 'leader' and it may apply to foremen and chargehands,who were employed as cinnomon peelers,or manuel laboures,who were working for the Dutch.

*But according to the Sinhala English dictionary "Muni "is defined as "Sage",or Hermit, & in the Sanskrit English dictionary, the main definition for "Muni" is Saint,& the other sub definitions are Sage,Seer, Ascetic,& Hermit(esp.one who has taken the vow of silence) & in addition, the two salagama names Yagamuni,& Jagamuni (Sage connected to the performing of yaga rituals)have absolutely no affinity to the word "Leader" ,foreman,or Chargehand,furthermore these are names that are used only by Brahmins in India, even today, & it is highly unlikely the Dutch granting honorific titles, or surnames, to cinnamon peelers,or to manuel laboures,even if these titles were given they would have chosen another term instead of "Muni"which does not correspond with the job they were engaged in,& cinnamon peelers are only one section of salagamas,out of four,which are namely "Panavidakara"(Messengers),"Hewapanne"(Soldiers),"Kurundukara(Cinnamon workers),& "Uliyakkara"(Palinquin bearers),and the suffix "Muni" is found in all four sub castes, but on the other hand, it is quite possible that honorific titles being granted to some, Salagamas like the Salagama sub castes "Panavidakara"(Messengers)or"Hewapanne"(soldiers),who would have been working for the Dutch army or the Dutch government.

• The community was traditionally land owners associated with the management and plantation of cinnamon. In fact only the elite were associated with management. In pre-colonial times ownership was vested with the King, and in Colonial times with the Portuguese crown and subsequently the Dutch East India Company. Dr Colvin R de Silva proudly declared the caste to be the 'first Proletarian Caste' in Sri Lanka *The earliest mentioning about Shali-Grama Brhamins goes back to King Vijaya's Era. Upatissa, the chief advisor or purohita of King Vijaya was a Shali Grama Brahamin, who later ruled the country for a short period after Vijaya. Later in the history, Seven Brahamins were brought from Shali-Grama for the coronation of King Wathhimi Bandara around 12 th Century. There still exists the Flag of Salagama clan which depicts this incident. The modern Salagama clan are descendants of these seven Brahamins who were considered to be high caste. They were later offered high ranking positions in under the Sinhala King. Since in that society, Brahamins were considered as superior to Kshathriyans (rulers), the King was reluctant to punish any member of seven Brahamins at that time. There was one incident about the youungest brahamins, for which a minor punishment was required. At that point, King requested the oldest Brahamin to decide the punishment.Not all their decedents could serve as ministers. Others did different occupations available at that time,though this legend has come down amongst the Salagama community for many generations,it is totally unsubstantiated.
• Although some people claim that there is not substantial evidence to establish the origins of the Salagama community, yet there are material facts available at the Colombo Museum,and at the Galle Kachcheriya and many other government institutions,& about the arrival of seven Brahmins for the coronation ceremony of King Vijayabahu is not only mentioned, even their seven names have been cited in Ceylon History, & one of the names mentioned is "Edirimuni",which is a name which contains the suffix "Muni",(Ediri+Muni), & King Wathhimi's coronation, had been mentioned even in the Mahawamsa. It is a confirmed fact, that seven Brahamins some of them, having names ending with the suffix 'Muni', arrived in Sri Lanka from a village called Shaligramam, in India for the coronation ceremony of King Wathhimi, they arrived at a port in Beruwala Sri Lanka in the west coast. These names like Obina Muni, Garumuni, Karuna Muni, Wali Muni, Jaya Muni still exists as the family names of Salagama People,a copy of the copper plate given by the King to "Periya Mudali Marikkar,& to his group granting them certain things,for having brought the brahmins, written in ancient Tamil,(with the Sinhala translation), appears in the book titled VISHVAYE OBATH MAMATH,& in the same context is a book written by MR.G.H. De Zoysa in 1988, titled VIJAYABAHU 900,which highlights the origins of the Salagama caste & the presentation of the thesis, of King Vijayabahu I, whose 900th coronation anniversary fell on 1988, as a Patron of the Salagama caste,the Namboodiri Brahmins even today have a great reputation for rituals, & Veda mantra chantings, of which the secrets,they have preserved for many generations, perhaps the first time Shali Grama Brahamins were brought to Srilanka was, for the coronation of King Vijaya, the first Sinhala King who was crowned by a Shali Grama Brahamin called Upatissa, and hence, King Wathimi's corronation has to be valid.