Кіріспе
Шри-Ланкада қандақ өсірумен айналысатын сингал кастасы – Салагама (кейде Салия деп те аталады). Атауының Кераланың Шала аймағынан шыққандығы болжанады. Салагамалардың тамыры Оңтүстік Үндістанның Коромандель және Малабар жағалауларына дейін барып, Шри-Ланканың оңтүстік жағалау аймақтарына қоныстанған. Олардың ата-бабалары Оңтүстік Үндістанның Салия, сондай-ақ Деванга Четиар деп белгілі тоқымашылар қауымы болған. Кейбір Салагамаларда "Намбудириге" деген тегі бар, бұл "Намбудириге тиесілі" деген мағынаны білдіреді. Профессор Гананат Обейесекере мұны кастаның мәртебесін Кераланың Намбудири брахмандары деңгейіне көтеруге жасалған жалған әрекет деп санайды (Каравалардың Кшатрия мәртебесін алғандықтан туған таптық бәсекелестікке байланысты). Каравалар мен Дуравалар сияқты басқа да жағалау касталары да 13-18 ғасырлар аралығында Шри-Ланкаға көшіп келген.
A Sinhala caste involved in cinnamon cultivation found in Sri Lanka
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Португалиялық колониялық кезеңде көптеген Каравалар мен Салагамалар католицизмді қабылдады, бұл оларға білім алуға және әкімшілік қызметке жол ашты. Португалдықтар Салагамаларды қандақ плантаторлары ретінде пайдалануды жалғастырды, олар салық ретінде қандақ ұсынуға міндетті болды. Квейроз "Шалездерді" "жоғары касталар" қатарына жатқызған және олардың "үлкен салық" үшін қандақ дайындағанын айтқан. Голландтық Шығыс Үндістан компаниясы (VOC) жағалау аймақтарын басып алғаннан кейін, қандақ өсіруін қазіргі капиталистік үлгіде қайта ұйымдастырды, плантациялар VOC билігінің шекарасында, негізінен Галле ауданында орналасқан. Салагамалар феодалдық кастадан заманауи пролетариатқа айналды. Голландтықтардың қандаққа деген сұранысы португалдықтардан гөрі күшті болды, ал британдық билік орнаған кезде Салагамалардың өлім-жітімі күрт өсті. Қандақ қабығын жұлып, басқа касталарға тіркеу арқылы балаларын өмір бойына кешірілетін қиындықтан құтқару әдетке айналды. 1824 жылғы санақ бойынша Салагамалар жағалаудағы сингал халқының шамамен 7,5% құрады. Алайда, олар Галле ауданында шоғырланды, онда олардың жартысы тұрды және халықтың шамамен 20% құрады.
A Sinhala caste involved in cinnamon cultivation found in Sri Lanka
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Субкасталар
A Sinhala caste involved in cinnamon cultivation found in Sri Lanka
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Дәстүрлі түрде Салагамалар төрт субкастаға бөлінген:
A Sinhala caste involved in cinnamon cultivation found in Sri Lanka
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
* Хевапанне ("жауынгерлер" және әскери офицерлер/генералдар)
* Панивидакара ("арнайы хабаршылар") немесе басшылар (Мохотталаларға тең)
* Курундукара (тамил тілінде Курунтукарар сөзі "қандақ жұмысшылары" дегенді білдіреді). Алайда, қазіргі заманда Салагамалар екі топқа бөлінеді: Хевапанне және Курундукара. Біріншісі жоғары мәртебелі, олардың қатарында жер иелері бар. "Курундукаралар" бұрын Сингал қоғамында жоғары мәртебеге ие болған, бірақ 1406 жылы Котте патшасы тарапынан жазаланып, төмендетілді. Сондай-ақ, оларға қандақты салық ретінде төлеу міндеті салынды, бір кезде салық олардың күшінен асып, төзімсіз болды, бұл олардың өлім-жітіміне әсер етті. Кейбіреулері осы салықтан құтылу үшін басқа касталарға ауысты.
A Sinhala caste involved in cinnamon cultivation found in Sri Lanka
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Кәсіптер
A Sinhala caste involved in cinnamon cultivation found in Sri Lanka
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Бүгінгі таңда Салагамалардың қандақ өсірудегі басымдығы төмендеді, кастаның жоғары мәртебесі олардың мүшелерінің дәстүрлі кәсіптерін тастауына себеп болды. Хиккадуа аймағындағы көптеген Салагамалар 2004 жылғы Боксинг күніндегі цунами ауылдарын жойғанға дейін мұхит кеншілері болды. Коралл әктасынан жасалған пештер көптеген адамдарға жұмыс берді. Темір жол Коломбода және басқа да қалалық орталықтарда жұмысқа орналасуды жеңілдетті, ал каста жұмысші табының маңызды бөлігіне айналды. Оның жоғары эшелондары инженерлік мамандықта ерекше көзге түсті, негізінен Оңтүстік-Батыс Омнибус компаниясына (Сейлон көлік басқармасы) және Associated Motorways тобына және басқа да бизнесмендерге ие болған сэр Сирил де Зойсаның ықпалына байланысты.
A Sinhala caste involved in cinnamon cultivation found in Sri Lanka
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Буддизмнің қайта жаңғыруы
A Sinhala caste involved in cinnamon cultivation found in Sri Lanka
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
18 ғасырдың ортасына қарай, упасампада (саманарадан немесе жаңадан діни қызметке тағайындалудан айырмашылығы жоғары) Шри-Ланкада жойылып кетті. Будда діні бұған дейін 500 жыл ішінде үш рет жойылып, Вимала Дхарма Сурия I (1591–1604) және Вимала Дхарма Сурия II (1687–1707) тұсында қайта құрылған. Бұл қалпына келтірулер ұзаққа созылмады. Вен. Велвита Саранкараның (1698–1778) бастамасымен тай монахы Упали Тера патша Кирти Шри Раджасингхе (1747–1782) тұсында Кандиге барып, 1753 жылы Шри-Ланкада будда дінін қайтадан орнатты. Ол "Сиам Корольдігінен" кейін Сиам Никая деп аталды.
A Sinhala caste involved in cinnamon cultivation found in Sri Lanka
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Salagama (also known as Saliya
Etymology
The Salagamas were also known as Saliya, also spelled Chaliya. The name is presumably derived from Chale of Kerala. History
Origins
The Salagamas trace their roots back to the Coromandel Coast and Malabar Coast of South India, and settled in the southern coastal areas of Sri Lanka. Their ancestors were a weaving community who were known as Saliya also known as Devanga Chettiar of South India. Some Salagamas also have the vasagama or surname "Nambudirige" meaning "of the Nambudiri", which Prof. Gananath Obeyesekere deems as a spurious attempt by the caste to elevate their status to that of the Nambudiri Brahmins of Kerala (Due to caste competition with the Karava who claimed Kshatriya status). Like the other coastal castes such as the Karavas and Duravas, the Salagamas migrated to Sri Lanka between 13th to 18th century. Colonial period
Under Portuguese rule, many Karavas and Salagamas converted to Catholicism, which opened way to education and administrative careers. 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'. 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. 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. Sub castes
Traditionally, the Salagama were divided into four sub castes:
Hewapanne ('warriors' & military officers/generals)
Panividakara ('Special messengers') or headmen (equal to Mohottalas)
Kurundukara (Kurunthukarar in Tamil means ('cinnamon workers'). 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. 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".
Қазіргі заманғы радикализм
Балапития, Косгода, Ратгама, Хиккадува және Бусса айналасындағы дәстүрлі Салагама аймақтары Анагарика Дхармапаланың панаралық сингаль халықшыл қозғалысының орталығы болды (ол Салагама қауымынан емес). Бұл қозғалыстың негізгі мәселелері касталық теңсіздікке және отаршылдыққа қарсы күрес болды. Осы аймақтар тәуелсіздік күресінің басты күштері болды және Ланка Сама Самажа партиясы мен Коммунистік партияның ошақтарына айналды. Бұл аймақтар 1953 жылғы Харталға белсенді қатысты.
The traditional Salagama areas around Balapitiya, Kosgoda, 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.