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V. Radhakrishnan<br>Country: Sri Lanka<br>Minister of Education, Industries, Mines and Mineral Development, Social Service & Rehabilitation,<br>Estate Infrastructure Facilities and Animal Husbandry Affairs - Central Provincial Council<br>Sri Lanka is a heterogeneous society which the Indian Tamil Community forms nearly<br>7.5% of the population. Even though it is an ethnic minority it is considered to be the<br>backbone of our Plantation Economy as 70% of them are plantation workers.<br>At this juncture it would be most appropriate to trace the History, Culture and traditions<br>of the Tamails of Indian Origin in Sri Lanka.<br>Prof. (Mrs.) Sirima Kiribamuna is of the opinion that Sri Lankas close proximity to India<br>has helped the South Indians to migrate into Ceylon easily from early times and she<br>further states that there is no doubt that this has effected the racial composition of Sri<br>Lanka.<br>According to Mahawamsa the oldest chronicle on Ceylon - when Prince Vijaya married<br>the South Indian (Pandiyan) Princess Vijaya with thousand families belonging to<br>eighteen clans migrated to Ceylon.<br>In the latter part of the 11th AD, Prince Manavamma conquered the throne with the<br>assistance of Tamil troops sent by the Pallawa King Narasinhavarma. From there<br>onwards the kingdom of Anuradhapura continuously experienced the influence of South<br>India.<br>With the Chola invasion in 993 AD officers sent from Tamil Nadu conducted the<br>administration in the Central and Southern region.<br>The Nayakka Kings of Vijayanagara Empire were from Andhra Pradesh but were very<br>influential both in Tamil Nadu and Ceylon. During the medieval period the Kandyan<br>Kings sought their brides from the Nayaka Royal Families. On such occasions the brides<br>were accompanied by many a kith and kin. By which Kandyan relations with the<br>Nayakas thrived through the matrimonial alliances.<br>After the death of Narendra Singe (1707 - 1739) Vijayaraja Singh (1731 - 1747) of the<br>Madurai Nayakka Dynasty become the king of Kandy. On his death he was succeeded<br>by his brother in law Kit Sri Rajasinghe. His brother Rajadhi Raja Singhe (-1782 - 1789)<br>followed him. On his death his nephew Sri Wickrema Rajasinghe became the king of<br>Kandy in 1815. When the British captured him on 18th February 1815 Kandy was<br>subjected by the British.<br>Mr. C.V., Vellupillai in his book titled ‘The Stateless': quotes that the Dutch brought in<br>10,000 labourers from South India.<br>Under the British rule plantations were opened up extensively for which South Indian<br>Labourers were sought. Professor Bertram Bastianpillai says that Indian labourers from<br>the districts of Thrunelveli, Madurai and Tanjore were recruited by Governor Sir Edward<br>Barnes on the request of George Bird a pioneer planter.<br>The South Indian invasions, Trade and opening of plantations followed by the<br>recruitment of Indian Labour all helped the influx of Tamils of Indian Origin and they<br>have long historical relations with this Emerald Island. They with their distinct features<br>of Arts and Culture remain a distinct race in Sri Lanka.<br>The social structure of the Plantations strongly resembles the South Indian rural social<br>structure. This community rigidly bound by cast system. In a Plantation the Tea factory<br>is the center of activities. It stands majestically in the Central Part of the plantation.<br>The office adjoins this and these are surrounded by the quarters of the Staff Members<br>(Such as clerks, Tea makers, Conductors, Kanakka Pillais, and Supervisors). The<br>Bungalows of the planter and his assistants are in an isolated but peaceful area. These<br>will be in close proximity to the office. The dwellings of the labourers called ëLine Rooms<br>are situated a little further away from the factories.<br>Those who are considered to be of higher castes (Such as Pillai, Ahambadiyar, and<br>Mukkkulathore) occupy the first row of line rooms. They perform respectable jobs (such<br>as factory work and grinding of Tea. They work as minor employees too) Even though<br>they belong to the labour category they are influential among conductors, Tea Makers,<br>Kanganies and other officials. The labourers considered low castes live in the dwellings<br>that are away from the center and these dwellings are called ‘distant / Lower Lines'.<br>This group consists of Pallar, Parayars, Barbers, launders and scavengers. The yard<br>sweepers and changers of clothes are in the lowest rank. Even today they receive very<br>meager facilities from the Management.<br>These groups follow the customs. Traditions, usageís and culture festivities of the South<br>Indian Tamils. The traditional musical instruments such as ‘Thappu' and ‘Parai' are used.<br>Folk Dances such as ‘Kavadi', ‘Kummi' and ‘Karaga Attam' - Folk Dramas called ‘Koothu'<br>in its various forms such as ‘Ponnar Koothu, Sangaran Koothu, Arujunan Thabas,<br>Kaman Koothu are still prevalent among them and Silambadi is an important feature.<br>This community is eternally poverty stricken, continuously exploited, penalized by<br>humiliations and cruelly afflicted by communal violence. Still amongst all these<br>difficulties, they uphold their traditions, heritage and arts as fervently as possible. This<br>firmness to uphold their distinctness should be appreciated.<br>It is said that the plantation labourers are born in debts, live and die in debts. They<br>cherish their cultural aspects and religious believes and preserve their distinctness.<br>Mostly the South Indian Hindu Religious believes guide their day to day lives and these<br>migrators built temples and places of worship for their deities in estates, villages, town<br>and whichever place they migrated and ardently practiced their faith. At first under a<br>spreading banyan or Bo Tree they instituted a triangular shaped stone or planted a<br>figure or a spear or a trident or a sword and worshiped it. The main deitiesí worshiped<br>by these people are Lord Shiva, Parvathi, Vishnu, and Maha Luxmi. Saraswathie,<br>Murugan, Valli, Theivanai and Pillayar. They worship not only these figures but also<br>the incarnations of these deities.<br>When these migrant Tamil Labourer were brought from Thalai Mannar via Kurunagela<br>to Kandy, they were kept in quarantine camps at Matale for a week to observe for<br>diseases such as Cholera and malaria and were inoculated against them. In such a<br>camp they instituted a stone as Mari Amman under a ‘VILVA' tree. This worship which<br>began in 1820 lead to the building of the famous Matale Sri Muthumari Amman Temple<br>in 1852.<br>Another deity specifically worshiped was ‘Kathirasen'. The trading community of the<br>Nattukote Chettiyars introduced the worship of Lord Kathiresan and consequently built<br>the ‘Kathiresan temple' at Matale. The annual festival of this temple is celebrated in<br>the month of July. Devotees of the Plantation sector walk from their hometowns to<br>Kathirgamam a place of worship for Lord Murugan in the down south of Sri Lanka.<br>Depawali, Pongal, New Year are celebrated as festivals by the Hindus of these Indian<br>origin.<br>Each cast has its own deity based on cast predecessors are worshiped by these<br>descendants as guardian angels. Example the Kalar cast had Nallananpillai Perumal<br>as their guardian angel. They make vows and sacrifices to these deities. They submit<br>offering on a particular date at a Particular time annually. Mostly the night before<br>Deepavali is set aside for worshiping the predecessors.<br>Deities such as Madasamy. Muniyandy, Kali, Madurai Veeran, Sangili Karuppan,<br>Valrajaha, Vairavar, Veerabathran, Sudalai Madan, Nagaphooshani Amman and Roda<br>Mini are also worshiped.<br>There are 104 Registered Hindu Temples in the Nuwara Eliya District, 153 in Kandy<br>region and 62 in Matale. Religious schools or Araa Nerri Padasaligal are conducted<br>throughout the Central Province and Registered schools of such nature are, Nuwara<br>Eliya 22, Kandy 54 and Matale 11.<br>A considerable number of Hindu associations and Institutions have been established.<br>And are functioning actively. But there is a serious threat of conversions. Many are<br>converted to Christianity, Catholicism and Islam. The down trodden castís clamor for<br>conversion to attain better social status and literacy. Hindu Organizations such as the<br>Vishva Hindu Parishad are trying to counter act - This gives a beacon of hope for the<br>Hindus.<br>At this hour, I* humbly request and appeal to the World Hindu Organizations, Youth<br>Wing of Hindu Associations and International Hindu Bodies to contribute to the under<br>privileged, neglected Indian origin Hindus in Sri Lanka - By way of funding to hold<br>forums, spiritual camps and meditation camps for Better life, religious and social status<br>up liftment.<br>This will no doubt minimize conversion and Hindus being dragged into other religions.<br>The Indian Tamils are wholly a working class people with wafer thin crust of Merchants<br>and a microscopic minority of them in the learned professions. They are educationally<br>backward because the British Plantation system had no concern for their education of<br>the children of the plantation workers who were in turn to come the workers of tomorrow<br>inheriting the ignorance and docility of their parents.<br>This community was a closed community confining themselves to the plantations. While<br>the Indian community actively contributed and contributes to the Economic well being<br>of this country their own social economic conditions are probably the worst in the<br>country. Being isolated and ghettoed within the heartland of Sri Lanka and also<br>linguistically isolated from the Sri Lanka villagers who lived in the valleys. They were<br>the classic example of captive labour whose life in its entity was decided by the planters.<br>Any social relationship or cultural ties they had were only among themselves or with<br>India.<br>In the forties the trade union movement had galvanized the plantation workers into a<br>militant working class. They joined hands with the Samasamaji Party, which carried<br>the message of a working class struggle for liberation from the exploitation by plantation<br>companies mostly of British Origin. With the dawn of the Independence things began<br>to change drastically for the Plantation workers. They were the first community marked<br>out for discrimination and linguistic by the incipient state of Sri Lanka in 1948.<br>In the elections to the first parliament of Ceylon seven Indian Tamil representatives<br>were returned to Parliament. The plantation workers voted either for Indian Tamil<br>candidates or for Lanka Sama Samaji Party candidates. Dr. N.M.Perera was the leader<br>of the opposition in the 1st parliament and the Lanka Sama Samaji Party was the<br>second largest party after United National Party.<br>The first Prime Minister D.S.Senanayake saw the strong possibilities of a Marxist take<br>over government and commenced the task of annihilating the Marxist Parties and their<br>associate organizations. He introduced the Ceylon Citizenship act of 1948. The Indian<br>Pakistan Citizenship act of 1947 and amended the parliamentary elections act and<br>disfranchised the Indian Tamils. Thus the Indian Tamils were outraged from the political<br>main stream of the country and to this day the Indian Tamils are untouchables in Sri<br>Lankan Politics.<br>As they had no means of electing any one to the Parliament they ceased to be the<br>concern of parliamentary politicians. The plantation workers were thus forgotten from<br>1948 - 1964. Their lives were in ruins. They did not profit by any progressive legislation<br>of the Independent Sri Lanka. The Housing, health and Education of the Plantation<br>workers were in total neglect. Infant mortality was highest among them. It became the<br>dying community of Sri Lanka.<br>Since the introduction of Universal franchise in 1931 strong traditions of social welfare<br>in Sri Lanka have given the Island very high indicators of Physical well being. Impressive<br>national statistics tended to hide the existence of deprived pockets within the population<br>and the most deprived population group has been the plantation labour. It has been<br>economically, politically and socially deprived.<br>Based on the cultivation of cash crops, it is even today dominant in the countryís<br>economy. It is a major earner of Foreign exchange and the largest employer. Cheap<br>labour is one of the essential ingriedients of its success. Hence these immigrants were<br>bonded and under paid. In 1921 workers were inpowered to break this bonds of<br>indebtedness tying them to the estates. The minimum wages ordinance was extended<br>to plantation labour in 1927 marginally raising the wages that had not changed since<br>the 19th Century.<br>This daily wages was 41 Cts. in 1933. Owing to trade union activities it was raised to<br>Rupees 17/83 in 1983, Rupees 72/24 in 1993 and became Rupees 101 in 1998. The<br>wages of female workers was lesser than the male worker but was equalized since<br>1984. Even though there is an increase in the wages, the living wages are not sufficient<br>to meet their day to day ends and they are always indebted. Hence they are poverty<br>stricken. Socially backward, politically neglected and communally terrorized.<br>The plantations were nationalized under the 1972 land reform law and its 1975<br>amendment. The state owned plantations are managed by the Sri Lanka Plantation<br>Corporation & Janatha Estate Development Board. The nationalization did not result<br>in any basic change on the plantation sector. The state has been forced to take a greater<br>interest in the health, housing and general well being of the labourers.<br>Hence estate schools were nationalized and brought into the general educational<br>system with the grant of Sweedish International Development Agency (SIDA) many<br>schools were built. This helped the slight growth of literacy rates. The educated youths<br>are more. More incorporated in teaching profession. As unemployment increased in<br>the plantation sector youths looked for other avenues. A considerable number of Indian<br>Tamale girls are employed in garment factories. Some seek greener pastures in the<br>Middle East as housemaids. So we could observe the Indian Tamils not only towards<br>urban areas but foreign nations too.<br>Even though Srima Shasthri pact of 1964, Indira Sirimavo supplementary agreement<br>of 1974 paved the way for the repatriation of 6,00,000 of persons of Indian origin to<br>India another 3,75,00 persons were to accepted as citizens of Sri Lanka which made<br>them enter the Polity. Still these repatriation agreements were the harbingers of the<br>distruction of this community, which had evolved into a composite group with a distinct<br>culture of its own. In the fifties and sixties this community was clamoring for education<br>and recognition of its distinctive culture. This brought in the emergence of a community<br>consciousness and the artesian of a distinct community. An educated middle class<br>comprising of teachers, trade unionists and other professional began to make its<br>appearance.<br>There was a vigorous compaign for social anneliorations and increased educational<br>facilities. There was a growing spirit of resistance. People destroyed Indian passports<br>and refused to go to India. Repatriation was resisted and cries that fundamental rights<br>cannot be smothered were raised. International opinion was canvassed against<br>deprivation of Citizenship rights. The plantation people who built the prosperity of Sri<br>Lanka were not prepared to leave this land they created as destitute. They were<br>prepared to fraternise within the Sinhalese and accept Sri Lanka Leader ship in the<br>Trade Union movement. They eschewed separate state as a political solution. In The<br>General Election of 1977 they were able to elect 11 candidates.<br>This helped the emergence of the plantation people as a political force but were faced<br>with communal violence in 1977 and 1983, In 1984/5 to stop India intervening in Sri<br>Lankan affairs the U.N.P. government was prepared to grant citizenship right to all<br>stateless persons. This will enfranchise the Indian Tamils, which in turn might make<br>governments in power to seek the so much needed social ameliorations to this<br>community.<br soft></span></span></td> <td width="41" height="530" colspan="4"></td> <script>tableWorkaround2(530)</script> </tr> <tr> <td width="171" height="2432" colspan="4"></td> <td width="41" height="2432" colspan="4"></td> <script>tableWorkaround2(2432)</script> </tr> <script>tableWorkaround(10)</script> </table> <br><br> <div id="e0" style="position:absolute;left:1;top:2933;width:759;height:19;"><img src="/web/20080320050247im_/http://www.iccsus.org/sitebuilder/images/brown_black_edge_footer-759x19.jpg" width="759" height="19"></div> <div id="e1" style="position:absolute;left:180;top:128;width:567;height:25;"><span class="text"><b><font color="#FFFFFF" size="2"><span style="font-size:14px;line-height:17px;">Proceedings of First International Conference & Gathering of Elders<br soft></span></font></b></span></div> <div id="e2" 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