Введение
Сингальская каста, занимающаяся культивированием корицы, распространенная в Шри-Ланке. Салагама (также известная как Салия).
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".
Этимология
Салагамы также были известны как Салия, также писались как Чалия. Название, предположительно, происходит от чале из Кералы.
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".
История
Происхождение
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".
Салагамы прослеживают свои корни к побережью Коромандела и побережью Малабара в Южной Индии и поселились в южных прибрежных районах Шри-Ланки. Их предки были общиной ткачей, известной как Салия, также известной как Деванга Четтиар из Южной Индии. Некоторые салагамы также имеют васагаму или фамилию "Намбудириге", что означает "из рода Намбудири", что профессор Гананатх Обейесекера считает ложной попыткой касты повысить свой статус до уровня брахманов Намбудири из Кералы (из-за кастовой конкуренции с карава, которые заявляли о статусе кшатриев). Как и другие прибрежные касты, такие как карава и дурава, салагамы мигрировали в Шри-Ланку между 13 и 18 веками.
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".
Колониальный период
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".
Во время португальского правления многие карава и салагамы обратились в католицизм, что открыло доступ к образованию и административной карьере. Португальцы продолжили традицию использования салагам в качестве плантаторов корицы, которые должны были предоставлять корицу в качестве налога. Квейроз упоминает "Чализов" среди "высших каст" и отмечает, что они готовили корицу для "большого налога". Когда Голландская Ост-Индская компания (VOC) взяла под контроль прибрежные районы, она реорганизовала культивирование корицы по современным капиталистическим принципам, с плантациями, расположенными в пределах границ правления VOC, главным образом в районе Галле. Салагамы превратились из феодальной касты в современный пролетариат. Голландский спрос на корицу был более интенсивным, чем у португальцев, и к эпохе британского правления смертность среди салагам резко возросла. Стало обычной практикой регистрировать детей сборщиков коры под именами представителей других каст, чтобы избавить их от жизни, полной растущей нищеты. Перепись 1824 года показала, что салагамы составляли около 7,5% прибрежного населения сингалов. Однако они были сосредоточены в районе Галле, где проживало около половины из них и где они составляли почти 20% населения.
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".
Подкасты
Традиционно салагамы делились на четыре подкасты:
Хевапанне ("воины" и военные офицеры/генералы)
Панивидакара ("специальные посланники") или вожди (равные мохоттала)
Курундукара (Курунтукарар на тамильском означает "работники корицы"). Однако в настоящее время существует простое двойное деление на Хевапанне и Курундукару. Первые имеют более высокий статус, включая землевладельцев в своих рядах. "Курундукара" пользовались высоким статусом в сингальском обществе, прежде чем были наказаны королем Котте в 1406 году и понижены в статусе, а также был введен налог на корицу. В какой-то момент налог превысил их рабочую силу и стал практически невыносимым, что привело к высокой смертности. Некоторые из них впоследствии были вынуждены изменить свои имена на имена представителей других каст, чтобы избежать этого.
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".
Занятия
Сегодня преобладание салагам в выращивании корицы снизилось, поскольку более высокий статус касты привел к тому, что ее члены отказались от своего традиционного занятия. Многие салагамы в районе Хиккадувы стали добывать кораллы, пока цунами в День подарков 2004 года не смыло их деревни. Коралловые известковые печи давали работу еще большему количеству людей. Железная дорога значительно облегчила доступ к работе в Коломбо и других городских центрах, и каста стала важной частью рабочего класса. Ее высшие эшелоны стали заметными в инженерной профессии, в основном благодаря влиянию сэра Сирила де Зойсы, который владел компанией South Western Omnibus (см. Ceylon Transport Board) и Associated Motorways Group, а также других бизнесменов в автомобильной торговле.
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".
Буддийское возрождение
К середине 18 века "упасампада" (высшее посвящение, в отличие от посвящения саманеры или послушника) исчезло в Шри-Ланке. Буддийский орден вымер трижды за предыдущие пятьсот лет и был восстановлен в правление Вимала Дхарма Сурии I (1591–1604) и Вимала Дхарма Сурии II (1687–1707). Эти восстановления были недолговечными. По инициативе Вен. Велвита Саранкары (1698–1778) тайский монах Упали Тера посетил Канди во время правления короля Кирти Шри Раджасинге (1747–1782) и вновь восстановил буддийский орден в Шри-Ланке в 1753 году. Он был назван Сиам Никая в честь "Королевства Сиам".
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".
Современный радикализм
Традиционные районы Салагам вокруг Балапитии, Косгоды, Ратгамы, Хиккадувы и Буссы являлись центрами общесингальского популистского движения Анагарики Дхармапалы (который не принадлежал к общине Салагам). Основными вопросами, вокруг которых возникло это движение, были борьба с кастовой системой и антиколониализм. Те же районы возглавляли борьбу за независимость и стали оплотом Ланка Сама Самаджа Партии и Коммунистической партии. Эти районы находились в авангарде Хартала 1953 года.
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.