1

Women Attitudes in Poems: 'Keul Rodi Kolama" in its Historical Context

Ramesha Jayaneththi

Department of History, University of Peradeniya, rameshadul@gmail.com

Usually colonial records give literacy rates of Theravada countries including Sri Lanka,

highest than in 19th Century Britain. Therefore the percentage of educated women and women’s

attitudes gradually expanded in British Ceylon with changing economic and social patterns and

the changes of British approaches. In this era many educated women especially in village level,

expressed their views and attitudes through slim volumes of poem books. The most well known

Pirivaena educated, Matara poetess was 'Gajaman Nona'. This new beginning women

involvement to the literature was not end up with Mathra ancestry of poets. That trend was

continued by some educated women in the 19th century. The Buddhist revival movement

encouraged women education and the practices of modernization process motivated some radical

ideas of women. There were many poetesses who challenged to the current attitudes of the

society and the patriarchy. N. Kathrin Silva was one of these brave poetesses, who attempted to

challenge patriarchal value of the current society.1

Keul Rodi Kolama is one of such poems published in 1904, in Moratuwa. This book was a

controversial one, which was obscenely written by a Karava woman Warsahannedige Eliza

Soysa. According to the introduction about herself in the cover page, she is the daughter of the

famous Warusahannedige Joronis de Soysa, a pioneer of the Sinhalese capital class. But there are

not historical evidences about this daughter who would belong to the rich Soysa family. In Soysa

Charithaya which was published in 1904, there was a clear statement about Joronis Soysa’s

daughter who died within eleven months from the birth in Kandy, with suffering an abdominal

disease.2 According to this famous biography about history and current status of the Soysa

1 N. Kathrin Silva, Anganagunadapana, Vidyarathnakara Press, Walithota, 1894, As an attachment in Arjuna

Parakrama, "The case of the missing Authors: seeing through transparency in a women’s text", ND (‘Photocopy’ in

Ceylon room, The main library, University of Peradeniya)

2 C. Don Bastian, De Soysa Charitaya or The Life of Charles Henry De Soysa, Colombo: Sinhalese Daily News

Press, 1904,P. 138

2

family, this daughter named Warsahannedige Eliza Soysa was obscure member and never

mentioned. In that time, the Soysa family was wealthy as well as popular family among Sinhalese

and the Colonial authority. In 1904 Joronis de Soysa's son, Sir Charles Henry de Soysa was able

to obtain an appellation from the British Government as a Justice of Peace. 3

Another fact which is not fitting with other historical evidences is her occupation. She has

mentioned in the introduction, her occupation as selling food items in a small poor coffee shop

near the Panadura railway station. According to many official and non-official documents this

kind of low occupied woman could not be in the Soysa family which belonged to richest capital

class in Sri Lankan society in that time. Thus the first page itself, she made a puzzle about her

true identity. Also that is against to the historical validly of her family identity and the true

objective of her publication.

As she mentioned in the cover page, this slim pamphlet was a direct reply to another

pamphlet called Charitra Mala Dama Chedaniya, which was written by D.E.D.S. Jayasooriya.

According to her description this poet Jaysooriya was her husband. She criticized her husband's

above poems, also neglecting his character a throwback to the oldest feminist poetry then

growing. She had sarcastic views about the contemporary trend of rewriting caste history.

D.E.D.S. Jayasooriya attempted to promote the trend of rewriting noble history which was

created by contemporary Karava. Rising of Karave families as wealthy members of new

emerging class hierarchy in British colonial era, was an important fact which was motivated the

questioning of the constructed traditional great history and attempted to re write new noble

history with arguing about their origin.

When consider the dynamic features of the caste's history, Karava caste was a one of

emerging powerful caste that emphasized and questioned their historical value in the Sinhala

society. In encyclopedia of Sinhalese there are few definitions to word of “Kara”. Those

Meanings are ‘near’, ‘toward’ and ‘coastline’ or ‘the sea side’. According to that, Karava people

3 C. Don Bastian, Op.cit, 1904. PP. 6-7

3

mean who live near the coastal area. This Karava caste was normally consisted by fishers groups

in maritime areas who had lowered in the Sinhala Buddhist and Tamil caste hierarchy. This

subordinate social validity of the Karavas depended on many factors. The reason to neglect was

not only the unpleasant job they were doing in the Buddhist society. But also the social believes

about their origin as well as behaviors also condemned them in some situations. As a result of

that many Karava families started to converse to the Christianity and engage with colonial

activities. Considering few palm leaf books like Janavansa and Kula Nithiya, can identify

enough evidence to prove this ignoble social level. According to the Janavansa, the Karavo was

in low level than Goviyo, Salagamayo, Navandanno and Vaduvo. Even Radav and Duravo were

higher than Karavos in pre-colonial Sri Lanka. In addition to that Janavansa stated the story

about the origin of the Karavas in Sri Lanka combined with the Vijaya legend. Many families

migrated from Kanchi Pura, Kaveri pattanam and Kelakkare of South India in various periods.4

The general belief about that Kevatta’s (Karavas) in that age was bit unpleasant. The Janavansa

clearly stated that this Kevatta’s are naturally brutish people and not afraid to do any sin. In

addition, it has appreciated their braveness, militarism, smart exploits and skills for industries.

Therefore, in that time the king Buvanekabahu awarded some land grants to the Karavas and

settled them near to coastline to protect the kingdom.

With the colonization, the Karava caste and other low castes were gradually able to win

the hearts of colonial masters. Consequently, there population was increased. There were

recognize South Indian connections with the Malabar and Coramandel coasts in Portuguese and

Dutch era attaching with multiply trading, religious and political contacts. Thus, Karavos were

ascended to second place in the caste hierarchy in Niti Niganduwa (1810-1840). Also in the Rev.

James Cordiner’s island description (1807) and in John Davi’s book (1821), Carawe was in the

third place. This emerging situation of Karaves caused to gather more social capital and

economic wealth among Sinhalese families. There were obvious rivalry among lower castes to

gather this prosperity and social popularity. Except Karavas, the Salagama (Cinnamon Peelers)

and Durawa (Toddy trappers) people also attempted to use new political and economic trends.

Besides the Govigama caste (Paddy cultivators) has combined with few economic activities with

4 Roberts, Michael, Caste Conflict And Elite Formation: The Rise Of Karava Elite In Sri Lanka 1500-1931,

New Delhi: Navarng, 1995, p.28

4

considering their social limitations. Low castes engaged with Arrack trade, rent system and other

small business than Govigama families. They were faithful members of colonial administration

and military system. Nevertheless, after became to the high social level as the petty bourgeoisie

and the national bourgeoisie, they concerned about their prestige with comparing other higher

castes social states. They contributed for public works and social movements to show their desire

for public welfare. Moreover, they attempted to get British administrative designations. Therefore,

competitor higher castes challenged them with spoiling their social capital with questioning the

origin of their castes.

In few pamphlets, which were published during British period, there were obvious attempts to

develop the historical identity of Karava caste. One way of that attempting is insulate

contemporary social and poor economic condition of petty Govigama families. Other hand they

have tried to rebuild and reanalysis of their historical value. In these pamphlets one of common

arguments is Karava caste was not belong to such a low social origin in India. They argued that

Karavas were royal origin and noble people. In this argument, they had used the emerging

scholarly concept about Aryans in the British period.5 According to that, with migrations of

'Aryans', these Karavas belong to Kuru tribes and after the war of Kuru and Pandavas they

migrated to southern India and other places like Ceylon. To prove the nobility they used and

described their flag and other insignias as royal symbols.

They also applied the word Kewatta as a parallel identification of Karavaes and wrote

another pamphlet called Kewatta-wansaya. In one book called Ithihasa-Warnenawe which was

published in 1879 by John Frenando Weerawarna Kurukulasooriya Appohamy clearly stated that

Govias are of the Shudre division. Some Krave writers roughly questioned various social

behaviors and ethics of Govigamas. Most of these arguments are emotional and irrational. Few

old pamphlets like Ithihasa, Kaurawa Rrjawansaya, Kara - Govi Contest are clear attempts to

rebuild Karava caste history with challenging to Govigamas. Among these books, Kaurava

Rajawansaya (1915) was a keen attempt to rebuild Karawe history combining with colonial class

system. The author used some historical sources to prove their arguments such as Mahabaratha,

Vanni Rajawaliya, Rajathrangani, Rajavaliya etc. Emphasizing the loyalty to the rulers and

5 G.F. Mihindukulasooriya, The Kaurawa Rajawansaya, Sandakirana and Subadraloka press, 1915, p.16.

5

ability to engage with regime works as educated people, this author listed many Kavrawas as

historical characters.6 However, these compliments were requisition by Govigama writers in their

books. 'Ithihasa Mulachchedaniya' was that kind of pamphlets. Karavas also published some

poem books to continue this debate. 'Handuru Bete' and 'Charitra Mala Dama Chedaniya' were

that kind of famous books.

In this context, Eliza Soysa was used as a bogy by Govigamas to demolish the new

beginning historical discourse. Though Eliza Soysa was a Karave woman, she clearly stated that

Karave caste never belonged to the Moon ancestry (Chandra Wanshaya) or royalty. In addition,

she has argued that Karaves are Rodi or the lowest caste in the Sri Lankan caste hierarchy. Also

Eliza has argued that Karava caste belong to the lowest level in the hierarchy among low caste

Shudras. According to her argument Rodis or main Shudras can divided as seven stages. Karavas

belong to the fifth stage. According to the Amarasinha's book (Amarakosaya), this Karavas also

divided to two parts as Nishada and Ayogava. Eliza Soysa stated that in Sri Lanka this Karavas

were divided to nine parts (Nawa Karava) and all belong to the lowest caste.7 She had referred

many classical and other books in India as well as Sri Lanka, to prove her argument. Rigveda,

Manu Nithiya, Amarakoshaya, Ruwan Mal Niganduwa, Pium Mal Niganduwa, Atthanagalu

wamsaya and contemporary books or news papers related to caste debate were used. Abinawa

Kawata Angan and Sinhala Samaya were above mentioned news papers. She had broad

knowledge about contemporary Kara-Govi contest. That fact clearly shows her education level.

And she insulted her husband as he took more time like three years. But she spent only thirty

hours to write this book as a reply. Also she explained some facts with highlighting that her

husband has low educated level than her. But her occupation was not match with these erudite

arguments. That is also a complication and that information led to assume this poetess was

motivated by some educated Govigama group. Also she has replied to some points in her

husband book which called Charitra Mala Dama Chedaniya. In this previous book, Jayasooriya

has argued that Govigama people belong to the Shudra caste. With using Eliza's obscenity

language, she replied to this with defining some historical facts.8 She stated that Govigama caste

never belongs to Shudra caste and they were in Vaishya caste. She addressed them as 'Govi kula

6 M.D. Ragavan, The Karava of Ceylon: Society and Culture, Colombo, K.V.G. De Silva , 1961,p. 23

7 Eliza Soysa, Kewul Rodi Kolama, Moratuwa: Moratuwa Printing Press, 1904,P.3

8 Ibid., P. 4.

6

mahathun' or Gentlemen. Also she shows her knowledge about the Sinhala grammar with

rejecting some grammar points in Jayasooriya's book. She insulted to Weligama Sri Sumangala, a

well known Karava Buddhist monk, who has published a re-constructed Karava history book

called 'Ithihasa".9 According to Eliza's idea's, to complete that book, her husband Jayasooriya

attempted to pay for this monk. But he requested only some classical Indian books from

Calcutta.10

Eliza also insulted Karavas as they earnestly do any business in any level like sanitary

works of Sakkili's, if they are get more money.

Another interesting fact is that she mentioned whether she has got woman spirit, she

never hesitates to write this kind of books as a benefit for high caste personages.11

Highlighting

gossips and rumors about the Karava community, she used obscenities and impolite language to

express her views in Keul Rodi Kolama and her arguments are very aggressive. Eliza extremistly

argued that, Karave women who had lived in Colombo - Naguluganthera area, Kochchikade and

Negambo area, used to work as harlots except their daily business. Therefore in this book,

character assassination was a common strategy to suppress the whole Karave caste and some

famous karave actors. The invisible agent, who used Eliza as a bogy, did his job perfectly with

misusing her personal family matters with combining emerging trend of new historical ideology.

Conclusion

Finally it can be argued that emerging woman attitudes against important Victorian British rule

was one of the major factors in the transition society in the colonial era and this has challenged to

re producing cultural and social values in the colonized communities. Therefore Keul Rodi

Kolama is not only a challenge to the convention of women chastity. There is another attempt to

downgrade the Karavas with insults by the poetess on her own husband and his caste community.

This was may be tact of contemporary Govigamas who did not wish to continue the debate about

the historical identity of as caste like Karava. Therefore the author of Keul Rodi Kolama had

been misused by some Govigama group to challenge Karava writers who rejected Sinhalese

traditional history. It was a very intelligent and effective trap because Eliza Soysa voluntarily

9 Weligama Sumangala, Ithihasa or a Collection of Useful Information Concerning The Natives of Ceylon,

published by Arnold Dias , Colombo, 1876.

10 Eliza Soysa ,Op.cit., 1904, pp 1-2

11 Ibid. P.2

7

accepted her Karavas as not royal people and they belong to Rodi caste. Highlighting her

relationship to well-known Joronis de Soysa family, this poor woman tried to destroy the

emerging glory of many famous Karava people. That is the hidden objective of publishing this

kind of impolite book.

References

1. Bastian, C. Don, De Soysa Charitaya or The Life of Charles Henry De Soysa, Colombo:

Sinhalese Daily News Press, 1904.

2. Darmarathna, G.A., Kara- Goi Contest, Galle: N.D., 1890

3. Fernando, J.S.A., Insignia of Karava Vansa used on Ceremonial occasions, Veyangoda,

Swadeshi Press,1941

4. Jayawardhane, Kumari , Nobodies to Some bodies, Social Scientists' Association,

Colombo, 2003

5. Mihindukulasooriya, G.F., The Kaurawa Rajawansaya, Sandakirana and Subadraloka

press, 1915

6. Ragavan, M.D., The Karava of Ceylon: Society and Culture, Colombo, K.V.G. De

Silva , 1961

7. Roberts, Michael, Caste Conflict And Elite Formation: The Rise Of Karava Elite In

Sri Lanka 1500-1931, New Delhi: Navarng, 1995

8. Robert, Micheael, Collective Identities, Nationalism and Protest in Modern Sri Lanka,

Marga Institute, Colombo, 1979

9. Silva, N. Kathrin, Anganagunadapana, Vidyarathnakara Press, Walithota, 1894, As an

attachment in Arjuna Parakrama, "The case of the missing Authors: seeing through

transparency in a women’s text", ND (‘Photocopy’ in Ceylon room, The main library,

University of Peradeniya)

10. Soyza, Warshahannadige Eliza, Kewul Rodi Kolama, Moratuwa: Moratuwa Printing

Press, 1904

11. Sumangala, Rev. Weligama, Ithihasa or a Collection of Useful Information

Concerning The Natives of Ceylon, Arnold Dias, Colombo, 1876.