Srilankan tamils

Sri Lankan Tamils ( or ), also known as Ceylon Tamils or Eelam Tamils, are Tamils native to the South Asian island state of Sri Lanka. Today, they constitute a majority in the Northern Province, live in significant numbers in the Eastern Province and are in the minority throughout the rest of the country. 70% of Sri Lankan Tamils in Sri Lanka live in the Northern and Eastern provinces.

Modern Sri Lankan Tamils descend from residents of the Jaffna Kingdom, a former kingdom in the north of Sri Lanka and Vannimai chieftaincies from the east. According to the anthropological and archaeological evidence, Sri Lankan Tamils have a very long history in Sri Lanka and have lived on the island since at least around the 2nd century BCE.

The Sri Lankan Tamils are mostly Hindus with a significant Christian population. Sri Lankan Tamil literature on topics including religion and the sciences flourished during the medieval period in the court of the Jaffna Kingdom. Since the beginning of the Sri Lankan Civil War in the 1980s, it is distinguished by an emphasis on themes relating to the conflict. Sri Lankan Tamil dialects are noted for their archaism and retention of words not in everyday use in Tamil Nadu, India.

Since Sri Lanka gained independence from Britain in 1948, relations between the majority Sinhalese and minority Tamil communities have been strained. Rising ethnic and political tensions following the Sinhala Only Act, along with ethnic pogroms carried out by Sinhalese mobs in 1956, 1958, 1977, 1981 and 1983, led to the formation and strengthening of militant groups advocating independence for Tamils. The ensuing civil war resulted in the deaths of more than 100,000 people and the forced disappearance and rape of thousands of others. The civil war ended in 2009 but there are continuing allegations of atrocities being committed by the Sri Lankan military. A United Nations panel found that as many as 40,000 Tamil civilians may have been killed in the final months of the civil war. In January 2020, President Gotabaya Rajapaksa said that the estimated 20,000+ disappeared Sri Lankan Tamils were dead. The end of the civil war has not fully improved conditions in Sri Lanka, with press freedom not being restored and the judiciary coming under political control.

One-third of Sri Lankan Tamils now live outside Sri Lanka. While there was significant migration during the British colonial to Singapore and Malaysia, the civil war led to more than 800,000 Tamils leaving Sri Lanka, and many have left the country for destinations such as Canada, United Kingdom, Germany and India as refugees or emigrants. According to the pro-rebel TamilNet, the persecution and discrimination that Sri Lankan Tamils faced has resulted in some Tamils today not identifying themselves as Sri Lankans but instead identifying themselves as either Eelam Tamils, Ceylon Tamils, or simply Tamils. Many still support the idea of Tamil Eelam, a proposed independent state that Sri Lankan Tamils aspired to create in the North-East of Sri Lanka. Inspired by the Tamil Eelam flag, the tiger also used by the LTTE, has become a symbol of Tamil nationalism for some Tamils in Sri Lanka and the Sri Lankan Tamil diaspora.

History

There is little scholarly consensus over the presence of the Sri Lankan Tamil people in Sri Lanka, also known as Eelam in Sangam literature. One older theory states that there were no large Tamil settlements in Sri Lanka until the 10th century CE. According to the anthropological and archaeological evidence, Sri Lankan Tamils have a very long history in Sri Lanka and have lived on the island since at least around the 2nd century BCE.

Pre-historic period

The Indigenous Veddhas are ethnically related to people in South India and early populations of Southeast Asia. It is not possible to ascertain what languages that they originally spoke as Vedda language is considered diverged from its original source (due to Sinhalese language influence).

According to K. Indrapala, cultural diffusion, rather than migration of people, spread the Prakrit and Tamil languages from peninsular India into an existing mesolithic population, centuries before the common era. Tamil Brahmi and Tamil-Prakrit scripts were used to write the Tamil language during this period on the island.

During the protohistoric period (1000-500 BCE) Sri Lanka was culturally united with southern India, and shared the same megalithic burials, pottery, iron technology, farming techniques and megalithic graffiti. This cultural complex spread from southern India along with Dravidian clans such as the Velir, prior to the migration of Prakrit speakers.

Settlements of culturally similar early populations of ancient Sri Lanka and ancient Tamil Nadu in India were excavated at megalithic burial sites at Pomparippu on the west coast and in Kathiraveli on the east coast of the island. Bearing a remarkable resemblance to burials in the Early Pandyan Kingdom, these sites were established between the 5th century BCE and 2nd century CE.

Excavated ceramic sequences similar to that of Arikamedu were found in Kandarodai (Kadiramalai) on the north coast, dated to 1300 BCE. Cultural similarities in burial practices in South India and Sri Lanka were dated by archaeologists to 10th century BCE. However, Indian history and archaeology have pushed the date back to 15th century BCE. In Sri Lanka, there is radiometric evidence from Anuradhapura that the non-Brahmi symbol-bearing black and red ware occur in the 10th century BCE.

The skeletal remains of an Early Iron Age chief were excavated in Anaikoddai, Jaffna District. The name ''Ko Veta'' is engraved in Brahmi script on a seal buried with the skeleton and is assigned by the excavators to the 3rd century BCE. Ko, meaning "King" in Tamil, is comparable to such names as Ko Atan, Ko Putivira and Ko Ra-pumaan occurring in contemporary Tamil Brahmi inscriptions of ancient South India and Egypt.

Historic period

Potsherds with early Tamil writing from the 2nd century BCE have been found from the north in Poonagari, Kilinochchi District to the south in Tissamaharama. They bore several inscriptions, including a clan name—''veḷ'', a name related to ''velir'' from ancient Tamil country.

Once Prakrit speakers had attained dominance on the island, the Mahavamsa further recounts the later migration of royal brides and service castes from the Tamil Pandya Kingdom to the Anuradhapura Kingdom in the early historic period.

Epigraphic evidence shows people identifying themselves as Damelas or Damedas (the Prakrit word for Tamil people) in Anuradhapura, the capital city of Rajarata the middle kingdom, and other areas of Sri Lanka as early as the 2nd century BCE. Excavations in the area of Tissamaharama in southern Sri Lanka have unearthed locally issued coins, produced between the 2nd century BCE and the 2nd century CE, some of which carry local Tamil personal names written in early Tamil characters, which suggest that local Tamil merchants were present and actively involved in trade along the southern coast of Sri Lanka by the late classical period.

Other ancient inscriptions from the period reference a Tamil merchant, the Tamil householder residing in Iḷabharata and a Tamil sailor named Karava. Two of the six ancient inscriptions referring to the Damedas (Tamils) are in Periya Pullyakulam in the Vavuniya District, one is in Seruvavila in Trincomalee District, one is in Kuduvil in Ampara District, one is in Anuradhapura and one is in Matale District.

Mention is made in literary sources of Tamil rulers bringing horses to the island in water craft in the second century BCE, most likely arriving at Kudiramalai. Historical records establish that Tamil kingdoms in modern India were closely involved in the island's affairs from about the 2nd century BCE. Kudiramalai, Kandarodai and Vallipuram served as great northern Tamil capitals and emporiums of trade with these kingdoms and the Romans from the 6th–2nd centuries BCE. The archaeological discoveries in these towns and the ''Manimekhalai'', a historical poem, detail how Nāka-Tivu of Nāka-Nadu on the Jaffna Peninsula was a lucrative international market for pearl and conch trading for the Tamil fishermen.

In '' Mahavamsa'', a historical poem, ethnic Tamil adventurers such as Ellalan invaded the island around 145 BCE. Early Chola king Karikalan, son of Eelamcetcenni utilised superior Chola naval power to conquer Ceylon in the first century CE. Hindu Saivism, Tamil Buddhism and Jainism were popular amongst the Tamils at this time, as was the proliferation of village deity worship.

The Amaravati school was influential in the region when the Telugu Satavahana dynasty established the Andhra empire and its 17th monarch Hāla (20–24 CE) married a princess from the island. Ancient Vanniars settled in the east of the island in the first few centuries of the common era to cultivate and maintain the area. The Vanni region flourished.

In the 6th century CE, a special coastal route by boat was established from the Jaffna peninsula southwards to Saivite religious centres in Trincomalee (Koneswaram) and further south to Batticaloa ( Thirukkovil), passed a few small Tamil trading settlements in Mullaitivu on the north coast.

The conquests and rule of the island by Pallava king Narasimhavarman I (630–668 CE) and his grandfather King Simhavishnu (537–590 CE) saw the erection and structural development of several '' Kovils'' around the island, particularly in the north-east—these Pallava Dravidian rock temples remained a popular and highly influential style of architecture in the region over the next few centuries. Tamil soldiers from what is now South India were brought to Anuradhapura between the 7th and 11th centuries CE in such large numbers that local chiefs and kings trying to establish legitimacy came to rely on them. By the 8th century CE Tamil villages were collectively known as ''Demel-kaballa'' (Tamil allotment), ''Demelat-valademin'' (Tamil villages), and ''Demel-gam-bim'' (Tamil villages and lands).

Medieval period

In the 9th and 10th centuries CE, Pandya and Chola incursions into Sri Lanka culminated in the Chola annexation of the island, which lasted until the latter half of the 11th century CE. Raja Raja Chola I renamed the northern throne ''Mummudi Chola Mandalam'' after his conquest of the northeast country to protect Tamil traders being looted, imprisoned and killed for years on the island. Rajadhiraja Chola's conquest of the island led to the fall of four kings there, one of whom, Madavarajah, the king of Jaffna, was a usurper from the Rashtrakuta Dynasty. These dynasties oversaw the development of several Kovils that administered services to communities of land assigned to the temples through royal grants. Their rule also saw the benefaction of other faiths. Recent excavations have led to the discovery of a limestone Kovil of Raja Raja Chola I's era on Delft island, found with Chola coins from this period. The decline of Chola power in Sri Lanka was followed by the restoration of the Polonnaruwa monarchy in the late 11th century CE.

In 1215, following Pandya invasions, the Tamil-dominant Arya Chakaravarthi dynasty established an independent Jaffna kingdom on the Jaffna peninsula and other parts of the north. The Arya Chakaravarthi expansion into the south was halted by Alagakkonara, a man descended from a family of merchants from Kanchipuram in Tamil Nadu. He was the chief minister of the Sinhalese king Parakramabahu V (1344–59 CE). Vira Alakeshwara, a descendant of Alagakkonara, later became king of the Sinhalese, but he was overthrown by the Ming admiral Zheng He in 1409 CE. The next year, the Chinese admiral Zheng He erected a trilingual stone tablet in Galle in the south of the island, written in Chinese, Persian and Tamil that recorded offerings he made to Buddha, Allah and the God of Tamils Tenavarai Nayanar. The admiral invoked the blessings of Hindu deities at Temple of Perimpanayagam Tenavaram, Tevanthurai for a peaceful world built on trade.

The 1502 map '' Cantino'' represents three Tamil cities on the east coast of the island - Mullaitivu, Trincomalee and Panama, where the residents grow cinnamon and other spices, fish for pearls and seed pearls and worship idols, trading heavily with Kozhikode of Kerala. The Arya Chakaravarthi dynasty ruled large parts of northeast Sri Lanka until the Portuguese conquest of the Jaffna kingdom in 1619 CE. The coastal areas of the island were conquered by the Dutch and then became part of the British Empire in 1796 CE.

The Sinhalese ''Nampota'' dated in its present form to the 14th or 15th century CE suggests that the whole of the Tamil Kingdom, including parts of the modern Trincomalee District, was recognised as a Tamil region by the name Demala-pattana (Tamil city). In this work, a number of villages that are now situated in the Jaffna, Mullaitivu and Trincomalee districts are mentioned as places in Demala-pattana.

The English sailor Robert Knox described walking into the island's Tamil country in the publication ''An Historical Relation of the Island Ceylon'', referencing some aspects of their royal, rural and economic life and annotating some kingdoms within it on a map in 1681 CE. Upon arrival of European powers from the 17th century CE, the Tamils' separate nation was described in their areas of habitation in the northeast of the island.

The caste structure of the majority Sinhalese has also accommodated Tamil and Kerala immigrants from South India since the 13th century CE. This led to the emergence of three new Sinhalese caste groups: the ''Salagama'', the ''Durava'' and the '' Karava''. The Tamil migration and assimilation continued until the 18th century CE.

Society

Demographics

According to the 2012 census there were 2,270,924 Sri Lankan Tamils in Sri Lanka, 11.2% of the population. Sri Lankan Tamils constitute an overwhelming majority of the population in the Northern Province and are the largest ethnic group in the Eastern Province. They are minority in other provinces. 70% of Sri Lankan Tamils in Sri Lanka live in the Northern and Eastern provinces.

There are no accurate figures for the number of Sri Lankan Tamils living in the diaspora. Estimates range from 450,000 to one million.

Other Tamil-speaking communities

The two groups of Tamils located in Sri Lanka are the Sri Lankan Tamils and the Indian Tamils. There also exists a significant population in Sri Lanka who are native speakers of Tamil language and are of Islamic faith. Though a significant amount of evidence points towards these Muslims being ethnic Tamils, they are controversially listed as a separate ethnic group by the Sri Lankan government.

Sri Lankan Tamils (also called Ceylon Tamils) are descendants of the Tamils of the old Jaffna Kingdom and east coast chieftaincies called Vannimais. The Indian Tamils (or Hill Country Tamils) are descendants of bonded labourers sent from Tamil Nadu to Sri Lanka in the 19th century to work on tea plantations.

Most Sri Lankan Tamils live in the Northern and Eastern provinces and in the capital Colombo, and most Indian Tamils live in the central highlands. Historically, both groups have seen themselves as separate communities, although there has been a greater sense of unity since the 1980s. In 1948, the United National Party government stripped the Indian Tamils of their citizenship. Under the terms of an agreement reached between the Sri Lankan and Indian governments in the 1960s, about forty percent of the Indian Tamils were granted Sri Lankan citizenship, and most of the remainder were repatriated to India. By the 1990s, most Indian Tamils had received Sri Lankan citizenship.

Regional groups

Sri Lankan Tamils are categorised into three subgroups based on regional distribution, dialects, and culture: Negombo Tamils from the western part of the island, Eastern Tamils from the eastern part, and Jaffna or Northern Tamils from the north.

Eastern Tamils

Eastern Tamils inhabit a region that spans the Trincomalee, Batticaloa, and Ampara districts. Their history and traditions are inspired by local legends, native literature, and colonial documents.

In the 16th century the area came under the nominal control of the Kingdom of Kandy, but there was scattered leadership under Vannimai chiefs in Batticaloa District who came with Magha's army in 1215. From that time on, Eastern Tamil social development diverged from that of the Northern Tamils.

Eastern Tamils are an agrarian-based society. They follow a caste system similar to the South Indian or Dravidian kinship system. The Eastern Tamil caste hierarchy is dominated by the Mukkuvar, Vellalar and Karaiyar. The main feature of their society is the ''kudi'' system. Although the Tamil word ''kudi'' means a house or settlement, in eastern Sri Lanka it is related to matrimonial alliances. It refers to the exogamous matrilineal clans and is found amongst most caste groups. Men or women remain members of the ''kudi'' of their birth and be brother or sister by relation. No man can marry in the same ''kudi'' because woman is always become sister to him. But, a man can only marry in one of his ''sampantha'' ''kudi''s not in the ''sakothara'' ''kudi''s. By custom, children born in a family belong to mother's ''kudi''. ''Kudi'' also collectively own places of worship such as Hindu temples. Each caste contains a number of ''kudis'', with varying names. Aside from castes with an internal ''kudi'' system, there are seventeen caste groups, called ''Ciraikudis'', or imprisoned ''kudis'', whose members were considered to be in captivity, confined to specific services such as washing, weaving, and toddy tapping. However, such restrictions no longer apply.

The Tamils of the Trincomalee district have different social customs from their southern neighbours due to the influence of the Jaffna kingdom to the north. The indigenous Veddha people of the east coast also speak Tamil and have become assimilated into the Eastern Tamil caste structure. Most Eastern Tamils follow customary laws called Mukkuva laws codified during the Dutch colonial period.

Northern Tamils

Jaffna's history of being an independent kingdom lends legitimacy to the political claims of the Sri Lankan Tamils, and has provided a focus for their constitutional demands. Northern Tamil society is generally categorised into two groups: those who are from the Jaffna peninsula in the north, and those who are residents of the Vanni to the immediate south. The Jaffna society is separated by castes. Historically, the Sri Lankan Vellalar were in northern region dominant and were traditionally husbandman involved in agriculture and cattle cultivation. They constitute half of the population and enjoyed dominance under Dutch rule, from which community the colonial political elites also were drawn from. The maritime communities existed outside the agriculture-based caste system and is dominated by the Karaiyars. The dominant castes (e.g. the Vellalar or Karaiyar) traditionally use the service of those collectively known as ''Kudimakkal''. The Panchamars, who serve as Kudimakkal, consists of the ''Nalavar, Pallar, Parayar, Vannar'' and ''Ambattar''. The castes of temple priests known as the Kurukkals and the ''Iyers'' are also held in high esteem. The artisans who are known as ''Kammalar'' also serve as Kudimakkal, and consists of the ''Kannar'' (brass-workers), ''Kollar'' (blacksmiths), ''Tattar'' (goldsmiths), ''Tatchar'' (carpenters) and ''Kartatchar'' (sculptor). The ''Kudimakkal'' were domestic servants who also gave ritual importance to the dominant castes.

People in the Vanni districts considered themselves separate from Tamils of the Jaffna peninsula but the two groups did intermarry. Most of these married couples moved into the Vanni districts where land was available. Vanni consists of a number of highland settlements within forested lands using irrigation tank-based cultivation. An 1890 census listed 711 such tanks in this area. Hunting and raising livestock such as water buffalo and cattle is a necessary adjunct to the agriculture. The Tamil-inhabited Vanni consists of the Vavuniya, Mullaitivu, and eastern Mannar districts. Historically, the Vanni area has been in contact with what is now South India, including during the medieval period and was ruled by the Vanniar Chieftains. Northern Tamils follow customary laws called Thesavalamai, codified during the Dutch colonial period.

Western Tamils

Western Tamils, also known as Negombo Tamils or Puttalam Tamils, are native Sri Lankan Tamils who live in the western Gampaha and Puttalam districts. The term does not apply to Tamil immigrants in these areas. They are distinguished from other Tamils by their dialects, one of which is known as the Negombo Tamil dialect, and by aspects of their culture such as customary laws. Most Negombo Tamils have assimilated into the Sinhalese ethnic group through a process known as Sinhalisation. Sinhalisation has been facilitated by caste myths and legends. The Western Tamils caste hierarchy is principally dominated by the maritime Karaiyars, along with other dominant groups such as the Paravars.

In Gampaha District, Tamils have historically inhabited the coastal region. In the Puttalam District, there was a substantial ethnic Tamil population until the first two decades of the 20th century. Most of those who identify as ethnic Tamils live in villages such as Udappu and Maradankulam. The coastal strip from Jaffna to Chilaw is also known as the "Catholic belt". The Tamil Christians, chiefly Roman Catholics, have preserved their heritage in the major cities such as Negombo, Chilaw, Puttalam, and also in villages such as Mampuri.

Some residents of these two districts, especially the Karaiyars, are bilingual, ensuring that the Tamil language survives as a lingua franca among migrating maritime communities across the island. Negombo Tamil dialect is spoken by about 50,000 people. This number does not include others, outside of Negombo city, who speak local varieties of the Tamil language. The bilingual catholic Karavas are also found in the western coastal regions, who trace their origins to the Tamil Karaiyar however identify themselves as Sinhalese.

Negombo Tamil is the fact that the Karavas immigrated to Sri Lanka much later than Tamils immigrated to Jaffna. This would suggest that the Negombo dialect continued to evolve in the Coromandel Coast before it arrived in Sri Lanka and began to get influenced by Sinhala. So, in some ways, the dialect is closer to those spoken in Tamil Nadu than is Jaffna Tamil.

Some Tamil place names have been retained in these districts. Outside the Tamil-dominated northeast, the Puttalam District has the highest percentage of place names of Tamil origin in Sri Lanka. Composite or hybrid place names are also present in these districts.

Genetic affinities

Although Sri Lankan Tamils are culturally and linguistically distinct, genetic studies indicate that they are closely related to other ethnic groups in the island while being related to the Indian Tamils from South India as well. There are various studies that indicate varying degrees of connections between Sri Lankan Tamils, Sinhalese, and Indian ethnic groups.

A study conducted by Kshatriya in 1995 found that both ethnolinguistic groups of Sri Lanka, including the Tamils, were closest to the Tamil population of India and also the Muslim population of South India. They were found to be the most distant group from the Veddahs, and quite distant from both North-West Indians (Punjabis and Gujratis) and North-East Indians (Bengalis).

In comparison to Indian Tamils, the Tamils of Sri Lanka had a higher admixture with the Sinhalese, though the Sinhalese themselves share a 69.86% (+/- 0.61) genetic admixture with the Indian Tamils. However, the study was carried out using Sinhalese from regions where Sinhala–-Tamil interactions were higher and older methods compared to other modern and accurate studies. The study stated that any admixture from migrations several thousand years ago must have been erased through millennia of admixture among geographically local peoples.

An Alu polymorphism analysis of Sinhalese from Colombo by Dr Sarabjit Mastanain in 2007 using Tamil, Bengali, Gujarati (Patel), and Punjabi as parental populations found that Sinhalese share 11-30% of their genes with the Tamils.

Another VNTR study found that 16-30% of Sinhalese genes are shared with the Tamils.

Religion

In 1981, about eighty percent of Sri Lankan Tamils were Hindus who followed the Shaiva sect. The rest were mostly Roman Catholics who converted after the Portuguese conquest of Jaffna Kingdom. There is also a small minority of Protestants due to missionary efforts in the 18th century by organisations such as the American Ceylon Mission. Most Tamils who inhabit the Western Province are Roman Catholics, while those of the Northern and Eastern Provinces are mainly Hindu. Pentecostal and other churches, such as Jehovah's Witnesses, are active among the internally displaced and refugee populations. The 2012 Sri Lanka Census revealed a Buddhist population of 22,254 amongst Sri Lankan Tamils, i.e. roughly 1% of all Sri Lankan Tamils in Sri Lanka.

The Hindu elite, especially the Vellalar, follow the religious ideology of Shaiva Siddhanta (Shaiva school) while the masses practice folk Hinduism, upholding their faith in local village deities not found in formal Hindu scriptures. The place of worship depends on the object of worship and how it is housed. It could be a proper Hindu temple known as a ''Koyil'', constructed according to the '' Agamic'' scripts (a set of scriptures regulating the temple cult). More often, however, the temple is not completed in accordance with ''Agamic'' scriptures but consists of the barest essential structure housing a local deity. These temples observe daily '' Puja'' (prayers) hours and are attended by locals. Both types of temples have a resident ritualist or priest known as a ''Kurukkal''. A ''Kurukkal'' may belong to someone from a prominent local lineage like ''Pandaram'' or Iyer community. In the Eastern Province, a ''Kurukkal'' usually belongs to ''Lingayat'' sect. Other places of worship do not have icons for their deities. The sanctum could house a trident (''culam''), a stone, or a large tree. Temples of this type are common in the Northern and Eastern Provinces; a typical village has up to 150 such structures. The offering would be done by an elder of the family who owns the site. A coconut oil lamp would be lit on Fridays, and a special rice dish known as ''pongal'' would be cooked either on a day considered auspicious by the family or on the Thai Pongal

HOME


Content is Copyleft
Website design, code, and AI is Copyrighted (c) 2014-2017 by Stephen Payne


Consider donating to Wikimedia



As an Amazon Associate I earn from qualifying purchases