In the modern twenty-four hours Sri Lankan society, the construct of caste with its pre-historic background plays different functions is human life, and its function becomes dominant at the occasion of the typical Sri Lankan matrimony.
The research will open up doors to demo the typical Sri Lankan community being traditional and outdated, the construct of caste is still one of the major determinisms of taking a happy and successful matrimony life.
The society we live today is complex and all of us have to populate with different thoughts and attitudes. These diverse thoughts and attitudes come into light in different occasions and phases in our lives. The construct of “ Caste ” is a phenomenon unique to the states in the Indian Sub Continent and it is fossilized in the society. Gender, age, caste, ethnicity and category drama major functions in the constitution of the Sri Lankan society. While gender, age, caste and ethnicity are decided by one ‘s birth, category is decided by one ‘s ability.
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In the present Sri Lanka society, caste does non play a important function. Caste, which is decided by birth comes into action in different occasions and phases in one ‘s life in different ways and caste becomes a dominant figure in the Sri Lanka context when it comes to matrimonies. Harmonizing to Robert Knox,[ 1 ]“ Sri Lankans are really selective and careful about matrimonies. It is a tradition non to acquire married to a individual from a lower caste. Sinhalese would ne’er give their self-respect for an unsuitable matrimony even it brings out wealth. ”
A individual from Colombo might hear that caste is non every bit of import as it was in the yesteryear and that it is subjected to impairment. Nevertheless, the undermentioned infusion suggests that it is non so.[ 2 ]“ Sinhala are extremely concerned about the construct of caste and boundaries around it and that at least in the dry zone the construct of caste and boundaries around it are important ‘ The above description indicates though caste is non highlighted in the surface degree, it becomes a really of import construct for the Sinhalese in practical state of affairss.
Harmonizing to E.R. Leach,[ 3 ]‘The impairment of the caste system leads to the impairment of an constitution. Marriages between different ethnicities can still be seen in the society ‘ . E.R. Leach helps one to place the modern nature of the caste system. The notice on matrimony proposals on week-end Sri Lankan newspapers highlight caste consciousness still plays a major function in the modern-day Sri Lankan society.
Careful surveies show the construct of caste which hails from the colonial period has undergone little alterations after the independency in 1948. As occupation chances are allocated based on academic makings, the caste system faces its impairment. After the alterations brought up to the fundamental law in 1997 and the society being exposed to the unfastened economic system made the modern society expression into affairs based on money. It is apparent that the nature of caste has changed, but it does non bespeak that the individuality one additions through caste has wholly been rejected. It clearly depicts the caste consciousness of the traditional Sri Lankans comes to the surface in matrimonies.
Chapter 2
Methodology
Purpose
The purpose of the research is to analyze the function played by the Sri Lankan caste system in finding a matrimony and the importance of a caste to take a happy and successful matrimony life.
STATEMENT OF THE PROBLEM
Although caste seems on old fashioned and unscientific footing for finding whether two people are compatible for matrimony, historic grounds shows that it is a forecaster of keeping success.
THE RESEARCH HYPOTHESIS
Caste system is a dependable determinism of successful matrimonies.
Scope OF THE STUDY
The sample is a indiscriminately selected set of 20 married soldiers from the Sri Lanka Army stand foring different countries around the island and different castes.
METHODS OF DATA COLLECTION
10. The aggregation of informations and information for this research will be extremely based on the followers.
Interviews done with the 20 soldiers.
Questionnaires given to the 20 soldiers.
Books related to the research subject.
The Internet.
11. The books related to the research subject and the information gathered through the Internet opened avenues to place the caste system in Sri Lanka and it led to compose a reappraisal of literature on the nature of the Sinhala matrimony in chapter three. While the 4th chapter describes the impact of caste in finding the matrimony of the selected sample, the 4th chapter trades with impact of societal, economic and household conditions on make up one’s minding a caste. The decision is done at the 5th chapter.
Chapter 3
Background
CASTE SYSTEM AND THE NATURE OF THE SINHALA MARRIAGE
HISTORICAL BACKGROUND OF CASTE
12. The caste system is possibly the universe ‘s longest lasting societal hierarchy.A individual is considered a member of the caste to which he or she is born and remains within that caste until decease, although the peculiar ranking of that caste may change among parts and over clip.
13. The caste system in Sri Lanka is a division of society into strata. Ancient Sri Lankan texts such as the Pujawaliya, Sadharmarathnavaliya and Yogarathakaraya and inscriptional grounds show that the hierarchy prevailed throughout the feudal period. Caste as we know it today appears to hold been introduced to Sri Lankans by Prakrit linguistic communication talkers from North India. The debut of Buddhism in the 3rd century BC blunted the border of the system to a certain extend. However, there is a mention to king Abhaya ‘s boy, Saliya taking to lose caste by get marrieding Ashokamala, a Candala or outcaste adult female, in the 2nd century BC, bespeaking that caste tabu remained in topographic point.
14. Surveies based on caste have allowed the society to come up with different definitions on caste, and these definitions have allowed people to place the impact of caste on matrimony. The construct of caste, the nature of its enlargement and the definitions put frontward under different countries pave a tract to understand this construct.
15. Harmonizing to Peiris Reif,[ 4 ]“ The barbarous nature of our ascendants led to the beginning of a caste system. Thirst for power and land made them battle with each other. As a consequence, a demand arose to name a leader who is physically and intellectually balanced to decide the struggles. ”
16. The beginnings indicate that Aryans from India during their visit in the 5th century have brought down their caste system to Sri Lanka. The fable shows that the ancient Sri Lankan society had different castes such as Raja, Bamunu, Welanda and Govi and the base for these was provided by the different castes like Brahmans, Shathriya, Vaishya and Sudra in ancient India.
THE CONCEPT OF CASTE AND DEFINITIONS OF CASTE.
17. Caste is a phenomenon in the society and civilization. Harmonizing to Edmancy Leach, “ A caste can non stand on its ain. It has a close bond with its members through a web. ”
18. Mister: Amarasekara Daya in his book titled, The Sri Lankan Society elaborates L.L.Kroeber ‘s ( an anthropologist ) thoughts. “ Caste is a unit. It consists of autochthonal sub units. Such a unit enjoys the privileges of the society. Based on that, we can distinguish one bomber unit signifier another bomber unit. ”
19. Mister: Amarasekara farther elaborates on caste by conveying frontward mensurating instruments introduced by Hutton, an anthropologist. They are,[ 5 ]
Caste is an autochthonal construct.
There are specific boundaries between different castes.
A caste is a aggregation of state of affairss which depicts bureaucratism.
It is accepted that through nutrient, physical relationships, imposts and by touching a member of a privileged caste by a member of a discriminated caste will pervert the privileged caste.
Caste is related to traditional businesss.
Caste is decided by birth.
Caste in entirety, is a system based on prestigiousness.
20. W.M. Waister, an anthropologist conveying out his positions on caste says that maintaining laundry, doing gold and Ag jewelry were the responsibilities of the discriminated castes and these services were rendered merely to a privileged section of the society.
21. Though a adult male from a privileged caste can maintain a adult female from a discriminated caste as his kept woman, he is non allowed to take repasts with her. As Mister: Bryce Rayan elaborated people were allowed to portion the same well for imbibing H2O and eat together with husbandmans from different castes in the paddy field, but at a nuptials, people from Govi caste were ne’er allowed to sit with people from other castes at the tabular array. This clearly indicates the consequence of caste on matrimony.
Marriage
22. The construct of matrimony differs from state to state, society to society and civilization to civilization. Marriage merely means the connection of the two sexes who maintain a socially approved or accepted sexual relationship for reproduction. Since matrimony is given so many definitions it is believed that analyzing all these definitions will assist one to understand the construct of matrimony.
23. Harmonizing to Mr: Tuder Silva[ 6 ]“ Marriage is the brotherhood of two or more people of both sexes for a socially accepted sexual relationship for the intent of reproduction. Marriages are of two types, monogamousness and polygamy. ” The above definition gives an thought of a matrimony. Harmonizing to a statement by the British Anthropology Society, “ Marriage is a unit which authorizes the kids the rights of their biological parents. ”
24. Harmonizing to Mr Kumara Hemantha[ 7 ]“ Marriage is a particular bond between two seniors of both sexes based on norms, moralss, regulations and ordinances. Both the seniors maintain a sexual relationship for reproduction. Further, matrimony is a unit made up of a hubby, married woman and their kids. ”
25. The society and clip are the make up one’s minding factors of regulations and ordinances of a matrimony.
26. The ancient traditions of matrimony and the caste have a dinosaur consequence on the relationship between the Sinhala matrimony and the caste. The Sinhala society by Mr: Ralph Peiris is a suited illustration for it. Through his book he talks about the different types of matrimonies, different methods of acquiring married, grounds for a matrimony and the openness of matrimonies in ancient Sri Lanka.[ 8 ]“ Marriage to a individual out of the caste was purely prohibited. The ascendants did non desire their boies and girls to get married a individual with a lower position though that individual is from the same caste. ”
27. The above description shows that the antediluvian society considered caste an of import factor in the matrimonies, and it besides indicates that the Sinhala matrimony is a lose bond.
28. Harmonizing to Robert Knox, in 1600 ‘s caste had a outstanding topographic point in the Sinhala matrimony. Further, he elaborates that caste was given precedence than wealth in ancient Sinhala matrimony.
29.[ 9 ]“ Caste favoritism is at that place because of the system of household. The demand for a household arose to supply security and fulfill different demands of people. Therefore people began to believe about their castes in matrimonies. ”
TYPES OF CASTES IN SRI LANKA
30. Harmonizing to Bryce Rayan in his book, Caste Discrimination in Sri Lanka, “ Relationships between different castes began due to the nature of businesss and interrupting up of the society into little units. ” Jana Wanshaya which is the oldest text on caste favoritism shows that there are 20 six different castes in Sri Lanka.[ 10 ]They are,
a. Govigama
b. Salagama
c. Kamburu
d. Waduwo
e. Hannala
f. Rada
g. Ambettayo
h. Sommarayo
i. Durawo
j. Kumbhakarnayo
k. Karawo
l. Weddo
m. Berawayo
n. Hakuro
p. Hunno
q. Pannayo
r. Samanno
s. Welwaduwo
t. Gahalayo
u. Paduwo
v. Malakarayo
w. Kinnarayo
x. Rodee
y. Olee
z. Indrapalanagayo
aa. Chandalayo
31. Harmonizing to Mr. Kalinga T. Silva ‘s research on castes,[ 11 ]there are 15 castes in Sri Lanka. Though there is a via media about the top and the lower degrees of the caste system in Sri Lanka, there are several statements about the in-between degree. Harmonizing to Mr. Silva, Sri Lanka is divided into two parts as up state and low state. While people from Patti and Gahala castes live in the up state, people from Karawa, Salagama, Durawa and Hunnu live in the low state.
Order ( This is non yet been finalized )
Name of the Caste
Traditional Occupation
Percentage of Sinhala population
Degree
01
Govigama
A
A
A
Radala
Land Owners
0.001
01
Govi
Farmers
49
Patti
Herders
0.001
02
Karava
Fishermans
5
02
03
Salagama
Cinnamon Strippers
A
04
Durava
Toddy Tapsters
3
05
Hunu
Calcium oxide Industry
0.002
06
Achari / Galladu / Navanandana
Traditional Craftsmans
0.0005
3
07
Hena / Rada
Traditional Washmen
3
08
Wahumpura / Hakuru
Traditional Makers of Jaggery
12.5
09
Kumbal / Badahela
Traditional Makers of Pots
2.5
10
Dura/ Wellandura/ Bodhi pannadura
Safeguard Srimaha Bodhi
0.001
11
Nakathi / Berawva
Traditional Dancers and Astrologers
3
12
Bathgama / Padu
Servants and Porters
18
13
Gahala
Traditional Drum Beaters
0.001
4
14
Kinthara
Weaving Mats
0.3
15
Rodi/ Hulawali
Traditional Beggars / Traditional Makers of Ekel Brooms
0.001
A
Other*
A
1.493
* Castes which belong to the other class are Porava, Kara, Olee, Palee, Barber and Ganthara and the figure is really low.
33. Mr. Kalinga Silva in his analysis says,[ 12 ]‘Though caste is subjected to impairment, that in the Asian community it becomes dominant at three occasions. Marriage is one of them. A study conducted with estate workers who have an Indian beginning indicates that caste is a major determinism for 90 % of their matrimonies. ” Climbing up the economic and societal hierarchy is the 2nd juncture the caste becomes of import. The construct of caste is highlighted at this juncture.
34. Use of the construct of caste as a arm in the political conflict field is the 3rd juncture where this construct becomes outstanding. The undermentioned infusion taken from Jamnis Tiggin ‘s surveies about Sri Lanka shows the manner, the construct of caste dominated the Sri Lankan political sphere.
“ Tungsten! ; a l=md?h uq ; a l=md?h
.fa l=md?hg ckaoh fouq ‘ ”
35 This was taken from a cusp distributed during an election run and “ Gama ” here means a caste.
Chapter 4
Datas
REGIONAL REPRESENTATION AND CONCEPT OF CASTE
36. The following tabular array shows the indiscriminately selected set of 20 soldiers from the Sri Lanka Army stand foring different parts around the island and different castes to carry on a research on the function played by the Sri Lankan caste system in finding a matrimony and the importance of a caste to take a happy and successful matrimony life.
Husband ‘s caste
Wife ‘s caste
Number of households
Govigama
Govigama
09
Karawa
Karawa
02
Bathgama
Bathgama
01
Hakuru
Hakuru
01
Govigama
Hena
01
Govigama
Salagama
01
Govigama
Padu
01
Padu
Govigama
01
Karava
Salagama
02
Achari
Govigama
01
Entire
20
37. The sample represents 45 % of Govigama, 10 % of Karava, 5 % of Bathgama, 5 % of Hakuru and 35 % of assorted castes.
Chart 4.1 – Cast of sample
38. The regional representation of the sample is as follows.
Srl no
Husband ‘s caste
Wife ‘s caste
Region
01
Govigama
Govigama
Mahiyanganaya
02
Govigama
Govigama
Bibile
03
Govigama
Govigama
Badulla
04
Govigama
Govigama
Padaviya
05
Govigama
Govigama
Welioya
06
Govigama
Govigama
Hakmana
07
Govigama
Govigama
Kanthale
08
Govigama
Govigama
Horana
09
Govigama
Govigama
Puswellawa
10
Karawa
Karawa
11
Karawa
Karawa
12
Bathgama
Bathgama
Puttalam
13
Hakuru
Hakuru
Kegalle
14
Govigama
Salagama
Kamburupitiya
15
Govigama
Hena
Veyangoda
16
Govigama
Padu
Kurunagala
17
Padu
Govigama
Matale
18
Achari
Govigama
Ambanpola
19
Karava
Salagama
Elpitiya
20
Karava
Salagama
.Galle
SRI LANKAN MARRIAGE AND THE IMPACT OF RACE AND RELIGION ON IT
39. Eighteen soldiers of the sample stress the importance the importance of equality between races 90 % in matrimony. The nature of household and demands of the society have made them believe that manner. As the bulk of the sample represents the rural countries of the island, they think that if they do mix matrimonies they would be neglected by their parents and relations, and thereby stop up in unsuccessful and unhappy matrimonies.
Chart 4.2 Marriage and races
40. Eighteen ( 90 % ) soldiers stand foring the sample think equality between faiths is really of import to hold successful matrimonies. Harmonizing to them, the Sri Lankan small town is based on temple, and when the hubby and married woman are from two different faiths it is impractical to travel to two different spiritual topographic points at the same time. Further, they believe that it is difficult to rehearse diverse observations under one roof.
Chart 4.3 Marriage and faiths
SRI LANKAN MARRIAGE AND CASTE
41. Sinhala believe that race and faith are of import factors in matrimony. Typical Sinhala confide in equality between castes in their matrimonies. While 13 ( 65 % ) soldiers of the sample believe their spouses should be from the same caste, seven ( 35 % ) soldiers do non believe so.
Chart 4.4 Marriage and caste
42. Arranged matrimony is still normally practised in Sri Lanka, but an increasing figure of immature people today refuse arranged matrimony. In ordered matrimony caste becomes an of import consideration. In love marriages the twosome thinks merely about fiting their races, faiths, thoughts, positions and involvements. For them, caste is a minor affair and the study shows that most of the twosomes have received the approvals of their parents.
43. The matrimony proposals on weekend newspapers highlight the fact that caste is a major determinism in ordered matrimonies. The undermentioned tabular array is taken from a study conducted by Mr. Daya Amarasekara on matrimony proposals in newspapers.
Caste Male Female Total Percentage
Govi 31 48 79 67’5 ]
Karawa 06 07 13 11’0 ]
Durawa 03 02 05 4’3 ]
Salagama 02 02 04 3’5 ]
Deva – 02 02 1’7 ]
Rajaka 02 02 04 3’4 ]
Wellala 01 02 03 2’5 ]
Hetti – 01 01 0’9 ]
Other 01 03 04 3’4 ]
Entire 46 69 115 100’0 ]
44. Harmonizing to the tabular array, the bulk is Govigama and the minority is Hetti. Mr. Amarasekara tells that this tabular array depicts the spread of castes all around the island.
45. When asked from Sri Lankan adult females about their positions on matrimony and caste it is apparent that adult females from higher castes do non desire to acquire married to work forces from lower castes. These adult females do non desire their kids to be treated otherwise by the society because of their male parents ‘ family names.
OTHER FACTORS WHICH INFLUENCE MARRIAGE
46. Another factor which influences modern matrimony is the economic system of each person. The research shows that people are interested in acquiring married to people from the same economic degree or above. Peoples expect to take simple and comfy matrimony lives by acquiring married to a individual from the same economic degree or above.
47. Most of the adult females in the modern society prefer to acquire married to work forces who are more educated than them.
Chapter 5
DATA ANALYSIS
MATCHING CASTE AND ITS INFLUENCE TO A SUCCESSFUL MARRIAGE LIFE
48. While 13 soldiers out of the sample have married adult females from the same caste seven soldiers have married from different castes. The following table depicts the present position of the matrimony lives of the 13 soldiers whose partners are from the same caste.
Srl no
Husband ‘s caste
Wife ‘s caste
Region
Present position of matrimony life
01
Govigama
Govigama
Mahiyanganaya
Unsuccessful
02
Govigama
Govigama
Bibile
Successful
03
Govigama
Govigama
Badulla
Divorced
04
Govigama
Govigama
Padaviya
Planing to acquire divorced
05
Govigama
Govigama
Welioya
Unsuccessful
06
Govigama
Govigama
Hakmana
07
Govigama
Govigama
Kanthale
08
Govigama
Govigama
Horana
09
Govigama
Govigama
Puswellawa
10
Karawa
Karawa
11
Karawa
Karawa
12
Bathgama
Bathgama
Puttalam
Unsuccessful
13
Hakuru
Hakuru
49. Harmonizing to the tabular array, the matrimony lives of the two households stand foring Govi caste ( Row 1 and 5 ) and the household stand foring Bathgama ( Row 12 ) are unsuccessful.
50. The undermentioned grounds have made their matrimony lives unsuccessful.
a. Harmonizing to the soldiers from rows 1 and 5, their matrimonies are a failure because of their married womans ‘ illegal personal businesss. Since these soldiers come place one time in every two or three months, there is adequate freedom and chances for their married womans to hold illegal personal businesss and this has ended their matrimonies in divorces.
B. Harmonizing to the soldier from row 12, the ground for his matrimony being unsuccessful is the mismatch of thoughts between himself and his partner. He says that his married woman ne’er agrees with his suggestions and works harmonizing to her ain programs and thoughts. They have decided to acquire divorced after being married for eight old ages because of mismatch of thoughts.
51. The above survey shows that though the castes match, these people have decided to acquire divorced because of external forces. This is a really common phenomenon in the present twenty-four hours Sri Lankan society.
52. The following tabular array shows the present position of the matrimony lives of seven soldiers of the sample who have married out of their castes.
Srl no
Husband ‘s caste
Wife ‘s caste
Region
Present position of matrimony life
01
Govigama
Salagama
Kamburupitiya
Unsuccessful
02
Govigama
Hena
Veyangoda
Unsuccessful
03
Govigama
Padu
Kurunagala
Unsuccessful
04
Padu
Govigama
Matale
Unsuccessful
05
Achari
Govigama
Ambanpola
Successful
06
Karava
Salagama
Elpitiya
Successful
07
Karava
Salagama
.Galle
Successful
53. Though the households from rows 1,2,3 and 4 have done their best to take a happy and successful matrimony lives, the abuses by the parents and relations of the party which represents Govi caste have made their matrimonies spread. In household assemblages, the spouses who represent the lower caste have been subjected to lower status. Two females who represent Govi caste in rows 4 and 5 have been outcasted by their households because of their matrimonies to males from lower castes.
54. Parents and relations of the soldiers in rows 1 and 2 wholly ignore the presence of their girls in jurisprudence at household assemblages and even invitations to particular occasions are sent merely to the male spouse. This indicates how abashed the married woman becomes in forepart of her hubby ‘s parents and relations.
55. The twosomes from rows 5, 6 and 7 lead happy and successful matrimony lives though they are from two different castes. Parents and relations of both the parties have common apprehension and they respect each others thoughts, positions, attitudes and involvements.
56. The research unveils that people from Govi caste are interested in ruling the society, and the involvement on the construct of caste by the other castes are really low when compared with Govi caste.
57. However, the caste consciousness of the Sinhalese in ordered matrimony is at a higher degree.
Chapter 6
Summary
58. The aim of this sociological research is to analyze the function played by the Sri Lankan caste system in finding a matrimony and the importance of a caste to take a happy and successful matrimony life. The ancient traditional Sinhala matrimony and its relationship with caste and the function played by caste in present Sinhala matrimony were studied in deepness to come to a decision.
59. The sample of indiscriminately selected 20 soldiers from the Sri Lankan Army stand foring different parts and castes help to discourse in item a sensitive subject which people really seldom talk in public. Interviews with the sample assisted to uncover the undermentioned facts.
a. Race and faith have played a dominant function in make up one’s minding the matrimonies of the
sample.
Sinhala and Buddhist back grounds of the sample have motivated the sample to avoid matrimonies with different ethnicities.
60. Caste plays a major function in Sinhala matrimony. Peoples from Govi caste want to keep their authorization while other castes make less attempts to keep authorization. It is apparent that Govi caste is considered as the top caste but no decision has been made about the places of the other castes. It is apparent that people from higher castes reject people from lower castes and people from lower castes ever try to choose spouses from higher castes in matrimonies.
61. In the past, most of the matrimonies were arranged 1s, but today many are love matrimonies. In the modern society, people are interested in happening their ain spouses harmonizing to their degree of instruction, involvements, economic position, regional differences and attitudes. Though it seems that caste is non considered as a major determinism in matrimony, it becomes outstanding when one expression at the reactions of parents and relations of a higher caste spouse who has selected a lower caste individual. Though the system of caste is subjected to disintegrate it has a dinosaur consequence in matrimonies, and taking a happy and successful matrimony life.
62. The research besides reveals that when compared with work forces, adult females are more interested in get marrieding a individual from the same caste or a higher caste. As the family name of the male parent automatically goes to the kids, adult females make certain that they do non get married work forces make from lower castes. The adult females besides do non wish to populate with the parents and the relations of their hubbies ‘ because they are scared of the abuses of the hubbies ‘ parents and relations.
63. The above facts depict that caste plays a major function in the Sri Lankan matrimony, and the attitudes of parents and relations of the two spouses are of import in make up one’s minding a matrimony.
Chapter 7
RECCOMANDATION
63. The survey shows that in matrimonies, the construct of caste is dominant. As the citizens of a democratic society, people have been given the rights through the fundamental law to populate freely within the recognized regulations and ordinances of the authorities. Caste is non a barrier to a individual to acquire proper instruction and travel up the societal hierarchy. Further, a individual has the legal authorization to alter one ‘s family name which is a determinism of his or her caste.
64. Though caste is considered in matrimony, it is non a barrier to hold love personal businesss and sexual relationships. A individual from a lower caste who is at the top degree in the society has the right to have due regard. Caste becomes a really of import factor merely in arranged matrimonies.
65. Today, most societal interactions take topographic point without mention to caste. In metropoliss, small towns, mills, offices and schools members of diverse groups interact and work together speaking and jesting freely, without experiencing uncomfortable about their caste differences. Employment, wellness and educational chances are officially unfastened to all, without bias based on caste. So it is high clip for all the Sri Lankans to fling the system of caste and expression at the society with positive attitudes.
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