The documentation of Sri Lanka Malay is significant for a number of reasons.
(a) Uniqueness
SLM is a precious variety for studies of language contact, language evolution as well as cultural creolization. Unlike its better-known ‘creole’ counterparts of the Caribbean, SLM – together with a very few other varieties of the region (e.g. Baba Malay, Cocos Malay) – is in a unique position of providing us with an environment in which no Standard Average European acrolectal variety is involved in the dynamics of contact, its main adstrates being Sinhala and Tamil. Moreover, SLM appears to comprise perhaps some four different varieties, and is thus an excellent case study for understanding how different social situations are responsible for different structural developments from more or less one and the same original language (Malay). Patterns found in such varieties can shed light on typologically diverse contact phenomena and provide a good control for comparative purposes in investigating other Creole languages as well as ‘mixed’ varieties.
(b) Previous research
Sri Lanka Malay until very recently (with researchers such as Peter Slomanson and Ian Smith) had been only very briefly described (Adelaar 1991, Saldin 2001), based on small-scale studies with, for the most part, recordings obtained without the state-of-the-art instrumentation. Moreover, only the vaguely-defined Colombo dialect is usually described, though variation between the different communities is briefly acknowledged (Saldin 2001) and presents a puzzle for current analysis.
(c) Vitality
Sri Lanka Malay has never been a language for public discourse in the country, though it was widely spoken as a home language for some generations (Hussainmiya 1986), with the community being at least bi- if not multilingual. Based on observation and interviews during fieldwork in 2003-2005, however, we note that the situation appears to be changing now, largely as a consequence of the more recent language and educational policies. Both Sinhala and Tamil are national and official languages, and languages of education; English is the link language and an important key to advancement in technical and professional careers, even though it has no longer been a medium of instruction in government schools since 1972 (though it may be restored). Consequently, Sri Lanka Malay parents with the resources make the conscious decision to speak to their children in English at home (also attested to in Saldin 2001:26); this is particularly true of the Colombo Malay community, which ironically is the community which would have the resources to promote and maintain SLM. There are however current thrusts within the community in language revitalisation; the variety of Malay chosen is however Standard Malay of Malaysia (see Lim & Ansaldo 2006). In general, the community typically shows strong linguistic vitality in SLM in the middle to old generations and rapidly decreasing (in many cases, to nil) linguistic competence in the vernacular in the young generation.
Continuing on from earlier, initial research by Umberto Ansaldo and Lisa Lim in 2003 and 2004 (partly funded by a National University of Singapore’s Academic Research Grant for the project ‘Contact languages of Southeast Asia: the role of Malay’), this current project (funded by VW/DoBeS for the period 2005-2008) aims to provide a comprehensive documentation of the varieties of Sri Lanka Malay still spoken on the island by providing audio and video recordings of various genres of language found in the different communities. So far, the following items are identified as aspects of the documentation material that will be obtained through interviews, informal communication, as well as participant observation:
(i) a structural description of each speech community including the defining phonetic, phonological, lexical, morphological and syntactic features of each variety
(ii) informal conversation strategies
(iii) gestures and non-verbal communication
(iv) songs and musical recordings
(v) oral narrative, including myths and legends
(vi) oral poetry/ language games (e.g. Sri Lanka Malay pantungs (traditional Malay 4-line verses), a variety of pantun which have evolved such that they are more akin to the Sinhala Baila (Saldin 2001:27-28), and other forms of linguistic competition)
(vii) language teaching routines (e.g. as they occur in local SLM playgroups, and in the interaction between informant and investigator)
(viii) oral history, i.e. origins and development of the different communities within their own historical tradition
(ix) photographs of cultural and natural environment
Attention will also be paid to the following:
(i) orthographic script: there has been a suggestion that the Sinhala script be used for SLM on the grounds that Sri Lanka Malay children are now being educated in Sinhala and are more familiar with this than with the Roman script; furthermore, that the former enables Malay words to be pronounced more accurately (Saldin 2001); more recently, Saldin adopts romanised Malay script for SLM
(ii) language ideology: i.e. linguistic self perception, real and perceived variation within the speech communities
(iii) language attitudes: negotiation of variation and competence/ willingness to accommodate in contact situations within the SLM communities
(iv) multilingualism in the SLM communities
References
Adelaar, K.A. 1991. Some notes on the origins of Sri Lankan Malay. In H. Steinhauer (ed.) Papers in Austronesian linguistics No. 1. Pacific Linguistics A-81. Canberra: Australian National University. 23-37.
Ansaldo, U. 2005. Typological admixture in Sri Lanka Malay. The case of Kirinda Java. ms. Universiteit van Amsterdam. http://home.medewerker.uva.nl/u.ansaldo/page2.html
Ansaldo, U. 2006 in prep. Revisiting Sri Lanka Malay. In Arienne Dwyer, David Harrison & David Rood (eds). A world of many voices: Lessons from documented endangered languages. Studies in Language. Amsterdam/ Philadelphia: John Benjamins.
Hussainmiya, B.A. 1986. Melayu Bahasa: Some preliminary observations on the Malay creole of Sri Lanka. Sari 4:1. U.K.M. December.
Lim, L. & U. Ansaldo. 2006. Beyond identity: Sri Lanka Malay from trade language to language trade. First international conference on Language Contact in Times of Globalisation. University of Groningen, 28-30 Sept 2006.
Saldin, B.D.K. 2001. The Sri Lankan Malays and their language. 2nd ed. Colombo
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The malay factor in Sri Lankan history
The malay factor in Sri Lankan history
by Norbert Perera
Recent archaeological excavations carried out at various locations across the country have revealed that this ‘resplendent island’ had been inhabited for well over 35,000 years. The recorded history however, dates back to about the 6th century before Christ.
Its unique geographical location, occupying a pivotal position in the Indian Ocean brought with it fortunes as well as misfortunes.
Accessible from the east as well as from ‘the west it became the target of countless foreign invasions from the adjacent Indian states as well as from countries as far away as the Sirivijaya empire and China, beyond that.
Relations with China were on a subdued note which lasted for several centuries. There was only one occasion when China showed agressive intentions by waging war against Sri Lanka in the early years of the 15th century. The relations with the Sirivijaya empire were more intense and enduring. The two factors that bound Sri Lanka and countries of the Sirivijaya Empire were religion and trade. In many ways both these areas were interlinked because it was the trading community which acted as the vehicle of Buddhism, which bound both these countries together. Being a non-aggressive religion it thrived when there was extensive and unhindered trade relations. Both the Theravada and the Mahayana schools of Buddhism expanded from Afganistan to China and from thence to Japan via the famed ‘Silk Route’. There was constant exchange of trade and diplomatic missions to the west through this land route. At the same time there existed maritime powers such as the Sirivijaya empire which exerted a lasting impression on the countries surrounding it. Just as the earliest Aryan settlements emerged as a result of enterprising sea-farers, the chain continued sporadically for many centuries contributing to the island’s rich and colourful history.
The common link which bound the Srivijaya empire and Sri Lanka was Buddhism which lasted from about the 7th century to the 11th century. During this period Sri Lanka was considered the repository of Theravada Buddhism. There is reason to believe that Mahayana also thrived from the Anuradhapura period.
The Sirivijaya empire covered a vast area including Java, Sumathra, Indonesia, Malaya, Siam and perhaps the Philippines. The capital had been Palembang in South Sumathra. It is believed that it was in fact an extension of certain Indian states. Apart from Buddhism, Hinduism was also extensively practiced. At a certain point of time a Chinese traveller records that Sri Lanka was under the Sirivijaya empire. It was after the 11th century that the Buddhist Sirivijaya empire was replaced by the Muslims. It would be interesting to trace the relationship that existed between the Sirivijaya empire and Sri Lanka.
The alliance with this empire was prompted by external as well from internal factors. Constant invasions from the neighbouring Indian states would have compelled the Sri Lankan counterparts to forge links with powerful countries. It was also a diplomatic move to forge connections with Sirivijaya royal families. The common ties of Buddhism and trade would have made things easier.
During the reign of Mogallana II the chronicles record of definite developments taking place. A king of the Kalinga dynasty of the Sirivijaya empire, fled to Sri Lanka with his wife and a minister owing to warfare in his country. Later all three were ordained and were allocated separate temples. Then during the reign of Sena I a massive Pandyan army had landed in the north. They were supported by the Tamil populace in the North. Sena I who knew the might of the Pandyan invaders had taken flight to Trincomalee with his family with the intention of fleeing to the Sirivijaya empire. This proves that there had been some sort of cordial relations with the empire. The fact that the Pandyan prince had sent peace missions to Sena I proves that he did not want to antoganize a strong empire. Next we hear of Mahinda VI who succeeded Sena IV in 956 AD. It is recorded that his first queen was again of the Kalinga dynasty. The Chulavamsa records that the ruler founded the House of the "Sinhalas". This sort of matrimonial alliances with more powerful kingdoms in the vicinity and elsewhere was advantageous in more ways than one. In one way it was recognition by the more powerful partner. It also served as a defence strategy facilitated by the common bonds of religion. Chola supremacy had been established by this time. The only way they could be kept at bay was by forging a close alliance with a sea power, the Sirivijaya empire.
The marriage of Mahinda IV to a princess of the Sirivijaya empire would have been consummated with this end in view. His son Sena V also known as Salamewan was the son of a Kalinga princess. By 982 AD - the ground situation was again changing. The Anuradhapura kingdom was slowly disintegrating due to internal dissension and threats from Indian kingdoms. It is reported that Malay mercenaries in the army had surrounded the palace demanding "pay". This means that the Malay mercenaries had been sufficiently large numbers and had weilded enough power to threaten the throne.
The policy of Mahinda IV bore fruit a century later during the reign of Vijayabahu. The Cholas had by this time invaded the country forcing Vijayabahu to retreat to the south. He had established trade relations with Burma and the Malay kingdom of Sirivijaya through the southern and eastern sea ports. Vijayabahu’s maritime activities would have been protected by the powerful Sirivijaya empire. The alliance also kept the Cholas in check. The alliance was further strengthened by the king’s marriage to princess Thilokasundari of the Kalinga dynasty. She became his second queen. This would have ensured immunity from further attacks by the Cholas. Vickremabahu who followed his father was the son of the Kalinga queen. We hear of the Malay factor again during the reign of Parakramabahu I which lasted for about 50 years. His army was systematically trained and consisted mainly of Velaikkara and Malay mercenaries which constituted the elite bodyguard of the king. They were highly trained in all aspects of warfare including night fighting and breaking into fortifications. This means that implicit trust was placed on them.
The fifty year period from 1184-1235 AD is described as the ‘period of Kalinga kings’ the immediate successors to Parakramabahu I. Kalinga is equated with the description of Malayaru and Malayura. For the first time the Chulavamsa describes the soldiers attached to the army as "Javakas". Sinhala literature discribe them as Malala. This name is used as a prefix as well as a suffix to most present day Sinhala names.
According to the chronicles the Malays being connected to the royal family becomes more evident during the Polonnaruwa period. Apart from the marriage of Vijayabahu I to a Kalinga princess, their son Vickremabahu II also married a Kalinga princess. Parakramabahu’s mother was also the daughter of Vijayabahu I by his Kalinga queen. Parakramabahu’s successor was his nephew Vijayabahu II and was slain by Mahinda who was of Kalinga origin. He was deposed by the legitimate heir to the throne, Nissankamalla. The suffix ‘malla’ ‘malala’ is perhaps used to identify the royalty with the royal house of Kalinga.
Nissankamalla reigned from 1187-1196. His chief queen Subadhra Mahadevi was of Kalinga descent. That the Malay factor had been gaining in strength is evident from an invasion launched by Nissankamalla on the Pandyan kingdom under a Malay general named Tavuru. Since Nissankamalla was the first fully fledged Kalinga king there was resentment within the Sinhala royal families. The fact that he was identified with a great sea power insulated him against foreign attacks. It is mentioned that his successor Virabahu was killed by the General Tavuru which means that he weilded sufficient power in the army probably backed by a sufficient number of Malay mercenaries. For a brief period queen Leelavati of Pandyan-Sinhalese origin ruled. Then we hear of Sahassamalla, a step brother of Nissankamalla restoring the Kalinga dynasty. He was born and bred in the Kalinga kingdom. Some emissaries had been despatched to the Kalinga kingdom to bring back Sahassamalla. The delegation is said to have been led by a Kalinga noble. Later, Nissankamalla’s second queen was elevated to the throne. She was also of pure Kalinga stock. It was around this time that several major Chola attacks were launched.
The turning point came in 1214 during the reign of Parakramapandu who had deposed queen Leelawathie. Kalinga Magha is supposed to have landed with a Malay force of 24,000 and dislodged Parakramapandu. However, Magha unleashed a reign of terror. The Theravada Buddhism which prevailed earlier had been replaced by other corrupt practices. Magha’s reign ended in 1255 in the reign of Parakramabahu II. In the 11th year of Parakramabahu, a "Javaka Buddhist" Chandrabanu launched a sea-borne attack on the southern ports. There is valuable historical evidence which indicate that Chandrabanu originated from a kingdom in the Malay peninsular which was already having close relations with Sri Lanka.
The fact that Chandrabanu’s invasion came at a time when another countryman was ruling Polonnaruwa is seemingly out of place. One reason would have been to divert the attention of Parakramabahu from attacking Magha. There could have been external reasons also. Chandrabanu’s country was under threat from kingdoms in the vicinity. Therefore, Chandrabanu would have wanted to establish himself here with the help of his own countrymen. It is said that although Magha was a Kalinga he had support of the Cholas. Once Chola power was vanquished by the Pandyas Magha’s fortunes also changed. Chandrabanu was subsequently by a combined attack launched by Vijayabahu and Vickremabahu. The "Javaka" kingdom existed in the north for seventy five years and acted as a threat to the other kingdoms in south.
It is noticed that around the latter part of the 13th century Parakramabahu who ruled from Dambadeniya being keen to establish relations with Arab powers. This indicates that by this time the Arabs had established themselves as a sea power.
A Sinhala inscription of 1360 refers to Arya Chakrawarthi who ruled the north as ‘Savulupathi’ and the territory which he ruled as "Javaka". Vijayabahu V is said to have belonged to the ‘Savulu’ dynasty. It also noteworthy that by this time the Muslims had established themselves in certain coastal areas of India.
The Dambadeniya kings had to seek the aid of Pandyan kings in an effort to keep the ‘Javakas’ at bay. However, with the Pandya power weakening the "Javalas" were able to keep the Sinhalese under their control even for a short time. By this time the Sirivijaya empire was slowly disintegrating and by the end of the 14th century the Muslims had gained power in the Strait of Maalcca. At the same time the Chinese were also knocking at our doors this time with aggressive intentions. One incident is worth mentioning. A Chinese Muslim admiral named Ch’ing Ho with a fleet of sixty four ships (Sampans) landed in Sri Lanka. The first incursion was repelled and during the second the Sinhala prince was taken prisoner. The fact that the Chinese were able to arrive unhindered through the Strait of Malacca indicates that the former empire had ceased to be a force any more. In fact the 13th century marks the disintegration of not only the Sirivijaya empire but also of the Sailendra, the Pagan kingdom of Burma, the Cholas in South India as well as the Tang dynasty of China. The final blow on the Sirivijaya empire came with the Chola invasion.
In 1403 the Muslims had founded the port of Malacca. A century later the Portuguese maritime power had dislodged them. In 1641 The Portuguese were defeated by the Dutch. It is at this point of time that the Malay factor re-emerges but under different circumstances. This is the second phase of the story. B. D. K. Saldin in his book ‘The Sri Lankan Malays and Their Language’ mentions that that the Dutch brought Malays to Sri Lanka by force. They were the dissident rulers, princes and chieftains who were considered a threat to the interests of the Dutch East India Company. Saldin points out that the first batch of ‘exiles’ had arrived in the country in 1708. They came from several countries, Java, Sumathra, Indonesia Mollucus.
Once the British India Company took over from the Dutch the Malay ‘exiles’ became a bone of contention. Although they were to be repatriated to their mother countries most of them chose to remain in Sri Lanka. Saldin mentions that four Malay regiments were formed by the British the first being in 1802 followed by 1803, 1805 and finally in 1811.
Today, there is a tendency to categorize the "Malays" under the definition of Muslim. The Malay language however, belongs to the Malayo-Polynesian language family written in either the Roman script or the Arabic script. They have a distinct cultural identity.
The Malay community although microscopic in number today, have contributed to our rich and colourful heritage for several centuries. Be it politics, trade and finance, education, the sciences, they have made an indelible impression. From Hambantota (sampan+tota) to Chavakachcheri from Ja-ela to Sammanthurai (Sampan+thurai) Java lane to Ja kaduwa (Mawathagama) and from the hairy Rambuttan to the spiky Durian, from Babath and Manipittu to the all time favourite Watalappan, to the spicy Malay Pickle and the tangy Sathe to Nasi Goreng the list is endless.
With the ‘globalization’ process taking place at a rapid pace just as everything else, the Malays are fast losing their identity. It won’t be long before the Watalappan and Nasi Goreng will be replaced by the insipid Burghers and Pizzas!
--------------------------------------------------------------------------------
by Norbert Perera
Recent archaeological excavations carried out at various locations across the country have revealed that this ‘resplendent island’ had been inhabited for well over 35,000 years. The recorded history however, dates back to about the 6th century before Christ.
Its unique geographical location, occupying a pivotal position in the Indian Ocean brought with it fortunes as well as misfortunes.
Accessible from the east as well as from ‘the west it became the target of countless foreign invasions from the adjacent Indian states as well as from countries as far away as the Sirivijaya empire and China, beyond that.
Relations with China were on a subdued note which lasted for several centuries. There was only one occasion when China showed agressive intentions by waging war against Sri Lanka in the early years of the 15th century. The relations with the Sirivijaya empire were more intense and enduring. The two factors that bound Sri Lanka and countries of the Sirivijaya Empire were religion and trade. In many ways both these areas were interlinked because it was the trading community which acted as the vehicle of Buddhism, which bound both these countries together. Being a non-aggressive religion it thrived when there was extensive and unhindered trade relations. Both the Theravada and the Mahayana schools of Buddhism expanded from Afganistan to China and from thence to Japan via the famed ‘Silk Route’. There was constant exchange of trade and diplomatic missions to the west through this land route. At the same time there existed maritime powers such as the Sirivijaya empire which exerted a lasting impression on the countries surrounding it. Just as the earliest Aryan settlements emerged as a result of enterprising sea-farers, the chain continued sporadically for many centuries contributing to the island’s rich and colourful history.
The common link which bound the Srivijaya empire and Sri Lanka was Buddhism which lasted from about the 7th century to the 11th century. During this period Sri Lanka was considered the repository of Theravada Buddhism. There is reason to believe that Mahayana also thrived from the Anuradhapura period.
The Sirivijaya empire covered a vast area including Java, Sumathra, Indonesia, Malaya, Siam and perhaps the Philippines. The capital had been Palembang in South Sumathra. It is believed that it was in fact an extension of certain Indian states. Apart from Buddhism, Hinduism was also extensively practiced. At a certain point of time a Chinese traveller records that Sri Lanka was under the Sirivijaya empire. It was after the 11th century that the Buddhist Sirivijaya empire was replaced by the Muslims. It would be interesting to trace the relationship that existed between the Sirivijaya empire and Sri Lanka.
The alliance with this empire was prompted by external as well from internal factors. Constant invasions from the neighbouring Indian states would have compelled the Sri Lankan counterparts to forge links with powerful countries. It was also a diplomatic move to forge connections with Sirivijaya royal families. The common ties of Buddhism and trade would have made things easier.
During the reign of Mogallana II the chronicles record of definite developments taking place. A king of the Kalinga dynasty of the Sirivijaya empire, fled to Sri Lanka with his wife and a minister owing to warfare in his country. Later all three were ordained and were allocated separate temples. Then during the reign of Sena I a massive Pandyan army had landed in the north. They were supported by the Tamil populace in the North. Sena I who knew the might of the Pandyan invaders had taken flight to Trincomalee with his family with the intention of fleeing to the Sirivijaya empire. This proves that there had been some sort of cordial relations with the empire. The fact that the Pandyan prince had sent peace missions to Sena I proves that he did not want to antoganize a strong empire. Next we hear of Mahinda VI who succeeded Sena IV in 956 AD. It is recorded that his first queen was again of the Kalinga dynasty. The Chulavamsa records that the ruler founded the House of the "Sinhalas". This sort of matrimonial alliances with more powerful kingdoms in the vicinity and elsewhere was advantageous in more ways than one. In one way it was recognition by the more powerful partner. It also served as a defence strategy facilitated by the common bonds of religion. Chola supremacy had been established by this time. The only way they could be kept at bay was by forging a close alliance with a sea power, the Sirivijaya empire.
The marriage of Mahinda IV to a princess of the Sirivijaya empire would have been consummated with this end in view. His son Sena V also known as Salamewan was the son of a Kalinga princess. By 982 AD - the ground situation was again changing. The Anuradhapura kingdom was slowly disintegrating due to internal dissension and threats from Indian kingdoms. It is reported that Malay mercenaries in the army had surrounded the palace demanding "pay". This means that the Malay mercenaries had been sufficiently large numbers and had weilded enough power to threaten the throne.
The policy of Mahinda IV bore fruit a century later during the reign of Vijayabahu. The Cholas had by this time invaded the country forcing Vijayabahu to retreat to the south. He had established trade relations with Burma and the Malay kingdom of Sirivijaya through the southern and eastern sea ports. Vijayabahu’s maritime activities would have been protected by the powerful Sirivijaya empire. The alliance also kept the Cholas in check. The alliance was further strengthened by the king’s marriage to princess Thilokasundari of the Kalinga dynasty. She became his second queen. This would have ensured immunity from further attacks by the Cholas. Vickremabahu who followed his father was the son of the Kalinga queen. We hear of the Malay factor again during the reign of Parakramabahu I which lasted for about 50 years. His army was systematically trained and consisted mainly of Velaikkara and Malay mercenaries which constituted the elite bodyguard of the king. They were highly trained in all aspects of warfare including night fighting and breaking into fortifications. This means that implicit trust was placed on them.
The fifty year period from 1184-1235 AD is described as the ‘period of Kalinga kings’ the immediate successors to Parakramabahu I. Kalinga is equated with the description of Malayaru and Malayura. For the first time the Chulavamsa describes the soldiers attached to the army as "Javakas". Sinhala literature discribe them as Malala. This name is used as a prefix as well as a suffix to most present day Sinhala names.
According to the chronicles the Malays being connected to the royal family becomes more evident during the Polonnaruwa period. Apart from the marriage of Vijayabahu I to a Kalinga princess, their son Vickremabahu II also married a Kalinga princess. Parakramabahu’s mother was also the daughter of Vijayabahu I by his Kalinga queen. Parakramabahu’s successor was his nephew Vijayabahu II and was slain by Mahinda who was of Kalinga origin. He was deposed by the legitimate heir to the throne, Nissankamalla. The suffix ‘malla’ ‘malala’ is perhaps used to identify the royalty with the royal house of Kalinga.
Nissankamalla reigned from 1187-1196. His chief queen Subadhra Mahadevi was of Kalinga descent. That the Malay factor had been gaining in strength is evident from an invasion launched by Nissankamalla on the Pandyan kingdom under a Malay general named Tavuru. Since Nissankamalla was the first fully fledged Kalinga king there was resentment within the Sinhala royal families. The fact that he was identified with a great sea power insulated him against foreign attacks. It is mentioned that his successor Virabahu was killed by the General Tavuru which means that he weilded sufficient power in the army probably backed by a sufficient number of Malay mercenaries. For a brief period queen Leelavati of Pandyan-Sinhalese origin ruled. Then we hear of Sahassamalla, a step brother of Nissankamalla restoring the Kalinga dynasty. He was born and bred in the Kalinga kingdom. Some emissaries had been despatched to the Kalinga kingdom to bring back Sahassamalla. The delegation is said to have been led by a Kalinga noble. Later, Nissankamalla’s second queen was elevated to the throne. She was also of pure Kalinga stock. It was around this time that several major Chola attacks were launched.
The turning point came in 1214 during the reign of Parakramapandu who had deposed queen Leelawathie. Kalinga Magha is supposed to have landed with a Malay force of 24,000 and dislodged Parakramapandu. However, Magha unleashed a reign of terror. The Theravada Buddhism which prevailed earlier had been replaced by other corrupt practices. Magha’s reign ended in 1255 in the reign of Parakramabahu II. In the 11th year of Parakramabahu, a "Javaka Buddhist" Chandrabanu launched a sea-borne attack on the southern ports. There is valuable historical evidence which indicate that Chandrabanu originated from a kingdom in the Malay peninsular which was already having close relations with Sri Lanka.
The fact that Chandrabanu’s invasion came at a time when another countryman was ruling Polonnaruwa is seemingly out of place. One reason would have been to divert the attention of Parakramabahu from attacking Magha. There could have been external reasons also. Chandrabanu’s country was under threat from kingdoms in the vicinity. Therefore, Chandrabanu would have wanted to establish himself here with the help of his own countrymen. It is said that although Magha was a Kalinga he had support of the Cholas. Once Chola power was vanquished by the Pandyas Magha’s fortunes also changed. Chandrabanu was subsequently by a combined attack launched by Vijayabahu and Vickremabahu. The "Javaka" kingdom existed in the north for seventy five years and acted as a threat to the other kingdoms in south.
It is noticed that around the latter part of the 13th century Parakramabahu who ruled from Dambadeniya being keen to establish relations with Arab powers. This indicates that by this time the Arabs had established themselves as a sea power.
A Sinhala inscription of 1360 refers to Arya Chakrawarthi who ruled the north as ‘Savulupathi’ and the territory which he ruled as "Javaka". Vijayabahu V is said to have belonged to the ‘Savulu’ dynasty. It also noteworthy that by this time the Muslims had established themselves in certain coastal areas of India.
The Dambadeniya kings had to seek the aid of Pandyan kings in an effort to keep the ‘Javakas’ at bay. However, with the Pandya power weakening the "Javalas" were able to keep the Sinhalese under their control even for a short time. By this time the Sirivijaya empire was slowly disintegrating and by the end of the 14th century the Muslims had gained power in the Strait of Maalcca. At the same time the Chinese were also knocking at our doors this time with aggressive intentions. One incident is worth mentioning. A Chinese Muslim admiral named Ch’ing Ho with a fleet of sixty four ships (Sampans) landed in Sri Lanka. The first incursion was repelled and during the second the Sinhala prince was taken prisoner. The fact that the Chinese were able to arrive unhindered through the Strait of Malacca indicates that the former empire had ceased to be a force any more. In fact the 13th century marks the disintegration of not only the Sirivijaya empire but also of the Sailendra, the Pagan kingdom of Burma, the Cholas in South India as well as the Tang dynasty of China. The final blow on the Sirivijaya empire came with the Chola invasion.
In 1403 the Muslims had founded the port of Malacca. A century later the Portuguese maritime power had dislodged them. In 1641 The Portuguese were defeated by the Dutch. It is at this point of time that the Malay factor re-emerges but under different circumstances. This is the second phase of the story. B. D. K. Saldin in his book ‘The Sri Lankan Malays and Their Language’ mentions that that the Dutch brought Malays to Sri Lanka by force. They were the dissident rulers, princes and chieftains who were considered a threat to the interests of the Dutch East India Company. Saldin points out that the first batch of ‘exiles’ had arrived in the country in 1708. They came from several countries, Java, Sumathra, Indonesia Mollucus.
Once the British India Company took over from the Dutch the Malay ‘exiles’ became a bone of contention. Although they were to be repatriated to their mother countries most of them chose to remain in Sri Lanka. Saldin mentions that four Malay regiments were formed by the British the first being in 1802 followed by 1803, 1805 and finally in 1811.
Today, there is a tendency to categorize the "Malays" under the definition of Muslim. The Malay language however, belongs to the Malayo-Polynesian language family written in either the Roman script or the Arabic script. They have a distinct cultural identity.
The Malay community although microscopic in number today, have contributed to our rich and colourful heritage for several centuries. Be it politics, trade and finance, education, the sciences, they have made an indelible impression. From Hambantota (sampan+tota) to Chavakachcheri from Ja-ela to Sammanthurai (Sampan+thurai) Java lane to Ja kaduwa (Mawathagama) and from the hairy Rambuttan to the spiky Durian, from Babath and Manipittu to the all time favourite Watalappan, to the spicy Malay Pickle and the tangy Sathe to Nasi Goreng the list is endless.
With the ‘globalization’ process taking place at a rapid pace just as everything else, the Malays are fast losing their identity. It won’t be long before the Watalappan and Nasi Goreng will be replaced by the insipid Burghers and Pizzas!
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Orang Melayu: The story of Sri Lanka's Malay folks by Asiff Hussein
Orang Melayu: The story of Sri Lanka's Malay folks by Asiff Hussein (Explore Sri Lanka)
Renowned for their martial prowess and happy go-lucky attitude, Sri Lanka"s Malay folk have but a relatively short history in the country, albeit a very fascinating one.
This small Muslim community which comprises of about 50,000 persons are mainly descended from Javanese political exiles (nobles and chieftains), soldiers and convicts, who arrived in the island from Dutch-occupied Java during the period of Dutch colonial rule in Sri Lanka from 1658 " 1796.
Although the vast majority of Sri Lankan Malays are of Javanese ancestry, there are also considerable numbers descended from the folk of other islands in the Indonesian archipelago such as the Balinese, Tidorese, Madurese, Sundanese, Bandanese and Amboinese.
Thus the ethnic term "Malay" should not be misconstrued as indicating their origin from the Malayan peninsula. Although there do exist Sri Lankan Malays descended from the folk of the Malayan peninsula, their numbers are very few indeed.
The local Malays refer to themselves as orang Java (people of Java) and orang Melayu (Malay people) while the majority Sinhalese community call them Ja-minissu (Javanese people).
Indonesian political exiles comprised a significant portion of the early Malay population brought hither by the Dutch.
These exiles posed a serious political threat to the Dutch East India company (or "vereenigde oost indische compagnie", known as the VOC for short) which had its headquarters in Batavia (the Dutch name for Jakarta).
Sri Lanka and the Cape of Good Hope in South Africa were the principal centres of banishment for such exiles.
According to B.A. Hussainmiya (Lost cousins, the Malays of Sri Lanka. 1987) there must have been at least 200 members of this eastern nobility including the younger members of aristocratic families born in the island, in the latter part of the 18th century.
This is indeed a significant number considering the fact that during this time, the entire Malay population in the island amounted to about 2400 persons.
However, during the early British period, Governor Maitland (1805 " 1811) who believed the exiles to be "a great pecuniary burden to the colonial revenue, besides being a danger to the British interests in the island", took measures to expel them.
Although the Dutch authorities in Batavia were reluctant to take back the exiles, Maitland"s threat that he would forcibly "send them in one his Majesty"s cruises to the Eastward to be landed among these islands", sufficed to change their minds. However, a few exiles who had espoused local women stayed back and gave rise to a small community of Malays claiming aristocratic status.
However, it was the Malay soldiers brought hither by the Dutch to garrison their strongholds, who comprised the bulk of the Malay community in the island. By the turn of the 18th century, there were about 2200 Malay soldiers in the island.
Malay troops are said to have taken part in the wars of the Dutch against the Portuguese such as the storming of Galle (1640), the siege of Colombo (1656) and the capture of Jaffna (1658).
The Malays also served in the Dutch wars against the Kandyan Kingdom (17th "18th centuries). With the surrender of the Dutch to the British in 1796, the Malay soldiers were absorbed by the British military, and so served them as they had done their predecessors, the Dutch.
The British authorities who were not unaware of the martial prowess of the Malays, imported over 400 Madurese soldiers and about 228 Javanese soldiers along with their families from 1813 " 1816. This was during the brief period of British rule over Java from 1811 " 1816. Following the Dutch takeover of Java in 1816, the British had to turn elsewhere for the supply of Malay soldiers and set up recruiting offices, which were however a miserable failure.
Captain Tranchell"s mission (1856 " 1857) which travelled extensively in the East Indies including stopovers in Brunei, Lubuan, Pahang and Kelatan, managed to recruit only seven Malays, which prompted a contemporary British officer, Cowan, to remark:
"The expedition and the expenditure as compared with the proceeds of it must show these four of five (Malay recruits) to be about the most expensive in the British army." He says that everyone of them were subsequently set at liberty as they were physically unfit for fighting when they arrived at headquarters.
As for convicts, these comprised petty officials and commoners deported by the VOC. However, these were very few compared to the soldiers. It has been shown that in 1731, there were 131 of these convicts serving the VOC in Sri Lanka, besides those convicts serving in the army and those who had been set free.
Although it appears that the majority of Malays did not bring their womenfolk with them, there is evidence to show that a good many of them did.
Christopher Schwitzer, a German resident of Dutch Ceylon alludes (1680) to Amboinese soldiers in the Dutch service who had Amboinese Sinhalese, and Tamil wives, so that we may assume that some of the Malays, especially the soldiery, brought their wives with them.
However, as borne out by later Dutch records, the Malays preferred to marry local Moor women, due to their common religious background. Intermarriage with Sinhalese women has however also been considerable since the 19th century. It is for this reason that local Malays somewhat differ physically from their brethren in the Indonesian archipelago.
As for Malay culture, we know that the Malay language (known to local Malays as "bahasa Melayu") is still a living one and is spoken in Malay homes, though there is evidence to show that it is being fast replaced by Sinhala.
The local Malay language which somewhat differs from standard Indonesian (bahasa Indonesia) and standard Malaysian (bahasa Malaysia) was however a thriving one in the olden days, so much so that two Malay newspapers, Alamat Lankapuri and Wajah Selong in Arabic script (known to local Malays as the Gundul script) were published in the latter part of the 19th century.
As Hussainmiya (Lost cousins 1987) has noted, Sri Lanka"s Malays have belonged to a fairly literate society. Although a great part of their literature, which includes "Hikayats" (prose works) and "Syairs" (works in verse) have had their origins from classical Malay works popular throughout the Malay world, a considerable number of such works have had their origins amongst the local Malay community.
The Hikayats which have derived from Arabian, Persian, Indian and Javanese sources, comprise of fantastic tales including romances, legends and epics. Some of the notable Hikayats found in Sri Lanka are the Hikayat Amir Hamzah, Hikayat Isma Yatim and Hikayat Indera Kuraisy. According to Hussainmiya (1987) the Hikayat Indera Kuraisy is peculiar to Sri Lanka.
This fantastic Malay romance, which is interspersed with pantuns (traditional Malay quatrains) relate the adventures of the hero Indera Kuraisy who departs from his homeland Sarmadan in order to win the heart of the inapproachable princess, Indera Kayangan. The Syairs are Malay classic poetry that have for long captured the fancy of local Malay folk.
Two notable local syairs are the syair syaikh Fadlun, a romance-epic narrating the story of the pious Fadlun who lived in Arabia during the times of the Caliph Omar, and the syair Kisahnya Khabar Orang Wolenter Bengali which describes the armed skirmish between Malay and Bengali soldiers in Colombo on New Years Day 1819. These Hikayats and Syairs were also written in the Gundul script.
However, despite attempts at reviving the Malay language, it is fast dying out and giving way to Sinhala. The vast majority of vernacular- educated Malay youth today speak Sinhala at home.
In spite of all this, it can still be said that the local Malays have been much more conservative than their brethren domiciled in South Africa (Cape Malays) who have had similar beginnings but have ceased to speak that Malay language long ago (as far back as the 19th century, as evident from John Mason"s "Malays of Cape Town" 1861). This is despite the fact that the Cape Malays constitute a community three times as large as the Sri Lankan Malay community.
There have of course been numerous attempts at reviving the local Malay language and culture by such organizations as the Sri Lanka Malay Confederation, an umbrella organization of the local Malay community.
The second Malay world symposium held in Colombo in August 1985, and co-sponsored by the Malay Confederation and Gapena, the Malaysian Writers Federation, is a case in point.
To this day, the Malays have jealously retained certain aspects of their culture, examples being the honorific Tuan which precedes the names of Malay males, their family names, social customs and culinary habits.
Today there exist many Malay family names that have fiercely resisted the inroads made by Islamic Arab names; these include Jaya, Bongso, Tumarto, Kitchil, Kuttilan, Kuncheer and Singa Laksana.
Although Malay social customs such as those pertaining to births, circumcisions and marriages are not significantly different from those of their Moorish co-religionists, there nevertheless do exist a few practices that do differ. A practice peculiar to the Malays until fairly recent times was the singing of pantuns on such festive occasions.
The Malays have also retained some of their traditional fare such as nasi goreng (Fried rice), satay and Malay Kueh (cakes and puddings). Pittu (rice-cake) and babath (tripe) is another favourite dish that has found much favour amongst other communities as well.
Traditional Malay dress has however ceased to exist for some time. Local Malay women, like their Moorish sisters, dress in sari (Indian-style with a hood left at the back to cover the head when going outdoors) instead of the traditional Malay Baju and Kurung.
However, it is possible that the sarong which Malay men as well as those of other communities wear at home is a recent introduction from the archipelago.
It appears that in the olden days, Sinhalese, Moor and Tamil folk wore a lower garment similar to the Indian dhoti and not exactly the same garment we know as the sarong, whose name itself is of Malay origin.
The arts of batik printing and rattan weaving, both lucrative cottage industries in the country, also owe their origins to the Malay.
Renowned for their martial prowess and happy go-lucky attitude, Sri Lanka"s Malay folk have but a relatively short history in the country, albeit a very fascinating one.
This small Muslim community which comprises of about 50,000 persons are mainly descended from Javanese political exiles (nobles and chieftains), soldiers and convicts, who arrived in the island from Dutch-occupied Java during the period of Dutch colonial rule in Sri Lanka from 1658 " 1796.
Although the vast majority of Sri Lankan Malays are of Javanese ancestry, there are also considerable numbers descended from the folk of other islands in the Indonesian archipelago such as the Balinese, Tidorese, Madurese, Sundanese, Bandanese and Amboinese.
Thus the ethnic term "Malay" should not be misconstrued as indicating their origin from the Malayan peninsula. Although there do exist Sri Lankan Malays descended from the folk of the Malayan peninsula, their numbers are very few indeed.
The local Malays refer to themselves as orang Java (people of Java) and orang Melayu (Malay people) while the majority Sinhalese community call them Ja-minissu (Javanese people).
Indonesian political exiles comprised a significant portion of the early Malay population brought hither by the Dutch.
These exiles posed a serious political threat to the Dutch East India company (or "vereenigde oost indische compagnie", known as the VOC for short) which had its headquarters in Batavia (the Dutch name for Jakarta).
Sri Lanka and the Cape of Good Hope in South Africa were the principal centres of banishment for such exiles.
According to B.A. Hussainmiya (Lost cousins, the Malays of Sri Lanka. 1987) there must have been at least 200 members of this eastern nobility including the younger members of aristocratic families born in the island, in the latter part of the 18th century.
This is indeed a significant number considering the fact that during this time, the entire Malay population in the island amounted to about 2400 persons.
However, during the early British period, Governor Maitland (1805 " 1811) who believed the exiles to be "a great pecuniary burden to the colonial revenue, besides being a danger to the British interests in the island", took measures to expel them.
Although the Dutch authorities in Batavia were reluctant to take back the exiles, Maitland"s threat that he would forcibly "send them in one his Majesty"s cruises to the Eastward to be landed among these islands", sufficed to change their minds. However, a few exiles who had espoused local women stayed back and gave rise to a small community of Malays claiming aristocratic status.
However, it was the Malay soldiers brought hither by the Dutch to garrison their strongholds, who comprised the bulk of the Malay community in the island. By the turn of the 18th century, there were about 2200 Malay soldiers in the island.
Malay troops are said to have taken part in the wars of the Dutch against the Portuguese such as the storming of Galle (1640), the siege of Colombo (1656) and the capture of Jaffna (1658).
The Malays also served in the Dutch wars against the Kandyan Kingdom (17th "18th centuries). With the surrender of the Dutch to the British in 1796, the Malay soldiers were absorbed by the British military, and so served them as they had done their predecessors, the Dutch.
The British authorities who were not unaware of the martial prowess of the Malays, imported over 400 Madurese soldiers and about 228 Javanese soldiers along with their families from 1813 " 1816. This was during the brief period of British rule over Java from 1811 " 1816. Following the Dutch takeover of Java in 1816, the British had to turn elsewhere for the supply of Malay soldiers and set up recruiting offices, which were however a miserable failure.
Captain Tranchell"s mission (1856 " 1857) which travelled extensively in the East Indies including stopovers in Brunei, Lubuan, Pahang and Kelatan, managed to recruit only seven Malays, which prompted a contemporary British officer, Cowan, to remark:
"The expedition and the expenditure as compared with the proceeds of it must show these four of five (Malay recruits) to be about the most expensive in the British army." He says that everyone of them were subsequently set at liberty as they were physically unfit for fighting when they arrived at headquarters.
As for convicts, these comprised petty officials and commoners deported by the VOC. However, these were very few compared to the soldiers. It has been shown that in 1731, there were 131 of these convicts serving the VOC in Sri Lanka, besides those convicts serving in the army and those who had been set free.
Although it appears that the majority of Malays did not bring their womenfolk with them, there is evidence to show that a good many of them did.
Christopher Schwitzer, a German resident of Dutch Ceylon alludes (1680) to Amboinese soldiers in the Dutch service who had Amboinese Sinhalese, and Tamil wives, so that we may assume that some of the Malays, especially the soldiery, brought their wives with them.
However, as borne out by later Dutch records, the Malays preferred to marry local Moor women, due to their common religious background. Intermarriage with Sinhalese women has however also been considerable since the 19th century. It is for this reason that local Malays somewhat differ physically from their brethren in the Indonesian archipelago.
As for Malay culture, we know that the Malay language (known to local Malays as "bahasa Melayu") is still a living one and is spoken in Malay homes, though there is evidence to show that it is being fast replaced by Sinhala.
The local Malay language which somewhat differs from standard Indonesian (bahasa Indonesia) and standard Malaysian (bahasa Malaysia) was however a thriving one in the olden days, so much so that two Malay newspapers, Alamat Lankapuri and Wajah Selong in Arabic script (known to local Malays as the Gundul script) were published in the latter part of the 19th century.
As Hussainmiya (Lost cousins 1987) has noted, Sri Lanka"s Malays have belonged to a fairly literate society. Although a great part of their literature, which includes "Hikayats" (prose works) and "Syairs" (works in verse) have had their origins from classical Malay works popular throughout the Malay world, a considerable number of such works have had their origins amongst the local Malay community.
The Hikayats which have derived from Arabian, Persian, Indian and Javanese sources, comprise of fantastic tales including romances, legends and epics. Some of the notable Hikayats found in Sri Lanka are the Hikayat Amir Hamzah, Hikayat Isma Yatim and Hikayat Indera Kuraisy. According to Hussainmiya (1987) the Hikayat Indera Kuraisy is peculiar to Sri Lanka.
This fantastic Malay romance, which is interspersed with pantuns (traditional Malay quatrains) relate the adventures of the hero Indera Kuraisy who departs from his homeland Sarmadan in order to win the heart of the inapproachable princess, Indera Kayangan. The Syairs are Malay classic poetry that have for long captured the fancy of local Malay folk.
Two notable local syairs are the syair syaikh Fadlun, a romance-epic narrating the story of the pious Fadlun who lived in Arabia during the times of the Caliph Omar, and the syair Kisahnya Khabar Orang Wolenter Bengali which describes the armed skirmish between Malay and Bengali soldiers in Colombo on New Years Day 1819. These Hikayats and Syairs were also written in the Gundul script.
However, despite attempts at reviving the Malay language, it is fast dying out and giving way to Sinhala. The vast majority of vernacular- educated Malay youth today speak Sinhala at home.
In spite of all this, it can still be said that the local Malays have been much more conservative than their brethren domiciled in South Africa (Cape Malays) who have had similar beginnings but have ceased to speak that Malay language long ago (as far back as the 19th century, as evident from John Mason"s "Malays of Cape Town" 1861). This is despite the fact that the Cape Malays constitute a community three times as large as the Sri Lankan Malay community.
There have of course been numerous attempts at reviving the local Malay language and culture by such organizations as the Sri Lanka Malay Confederation, an umbrella organization of the local Malay community.
The second Malay world symposium held in Colombo in August 1985, and co-sponsored by the Malay Confederation and Gapena, the Malaysian Writers Federation, is a case in point.
To this day, the Malays have jealously retained certain aspects of their culture, examples being the honorific Tuan which precedes the names of Malay males, their family names, social customs and culinary habits.
Today there exist many Malay family names that have fiercely resisted the inroads made by Islamic Arab names; these include Jaya, Bongso, Tumarto, Kitchil, Kuttilan, Kuncheer and Singa Laksana.
Although Malay social customs such as those pertaining to births, circumcisions and marriages are not significantly different from those of their Moorish co-religionists, there nevertheless do exist a few practices that do differ. A practice peculiar to the Malays until fairly recent times was the singing of pantuns on such festive occasions.
The Malays have also retained some of their traditional fare such as nasi goreng (Fried rice), satay and Malay Kueh (cakes and puddings). Pittu (rice-cake) and babath (tripe) is another favourite dish that has found much favour amongst other communities as well.
Traditional Malay dress has however ceased to exist for some time. Local Malay women, like their Moorish sisters, dress in sari (Indian-style with a hood left at the back to cover the head when going outdoors) instead of the traditional Malay Baju and Kurung.
However, it is possible that the sarong which Malay men as well as those of other communities wear at home is a recent introduction from the archipelago.
It appears that in the olden days, Sinhalese, Moor and Tamil folk wore a lower garment similar to the Indian dhoti and not exactly the same garment we know as the sarong, whose name itself is of Malay origin.
The arts of batik printing and rattan weaving, both lucrative cottage industries in the country, also owe their origins to the Malay.
Sri Lankan Malays and their coexistence
Sri Lankan Malays and their coexistence
J. NIZAM
HISTORY: Portuguese who arrived in Sri Lanka in year 1505 captured certain parts of Sri Lanka and brought them under their reign.
In 1638 Rajasinghe II, the Sinhala King who was ruling from Kandy sought the help of Dutch to redeem the country from the rule of Portuguese.
Eastern Dutch Trading Company, which was the representative of the Dutch King was having its Head
Early Malay settlers
Quarters in Java islands consisting of Malays and Indonesians. Dutch Company which accepted the request of the Sri Lankan King sent a fleet ship to Ceylon under Admiral Rickloff Panhunee.
He recruited some nationals of Java to his army. Portuguese were chased away from Sri Lanka in 1658. Malays of Sri Lanka are the descendants of the nationals of Java who came here to fight for Ceylon against Portuguese. They are called Javas and Malays, after names of those countries.
Lots of Elephants were exported to India. cinnamon, arecanuts, shells, bee’s honey, trees were the major export items. North Indian Kings and Nawabs paid handsome prices for the elephants. Rice and clothes were mainly involved in this business.
Kalpitiya was the important harbour along the wide beach from Negombo to Puttalam. The King communicated with foreigners from this port. Here the trees from which the raw materials for textile colouring are extracted were available in plenty.
Dutch who realised the value of the above specialities captured the Kalpitiya Port. Sinhala King, who was angry over this, proceeded to Kalpitiya with 9000 soldiers to wage war.
As the Malay Army which was with the Dutch refused to fight against the Sinhala King, Walsh, the Captain of the Dutch Army had to give back Kalpitiya. Galle Harbour in the South, Trincomalee and Batticaloa Harbours in the East were the important harbours.
Dutch who built Forts in the harbour cities stationed their armies in those Forts. The Army was mostly consisted of nationals of Java Island (Malays), Dutch put up another Fort at Hambantota.
“Hamban” is a small catamaran in which the people can travel. Muslim merchants mostly travelled by these.
In 1664, British used “Hamban” to send secret messages to King of Kandy. Owner of it was a Muslim. The place where most of the “Hambans” are parked was called “Hamban Thurai” (Hambantota).
The people who travelled in these were called “Hambayo” (This name has been retained as a nickname to call Muslims).
Muslims have also mostly used ships called “Sampan”. The People who travelled in them were called “Sampinar”. Malays still call the Moor Muslims as “Sampinar”. This is the reason that Malays live in numbers in the towns where Dutch built Forts.
Kompanyveediya (Slave Island)
During the reign of Dutch, in 1659-60 period South India experienced severe drought and famine. In some families, members were sold as slaves to avoid death through starvation. Sale of slaves too, commenced.
The Dutch General made efforts to grow paddy inland, with a view of making good money. Workers were needed to work in paddy fields captured by them.
Therefore, he bought hundreds of slaves to serve this purpose. Number of slaves bought rose to 2000 within a year. Until the slaves could be dispatched to paddy fields, a place was required to accommodate them.
Present Kompanyweediya (Slave Island) area is the place where these slaves were kept. The Beira Lake (Constructed by Dutch) was the fort. As the Dutch were attached to Dutch Company they were called Company People.
The street in which Company People were called Kompany Street. The place where the slaves were kept was an island surrounded by the Beira Lake.
So it was called Slave Island. Java Nationals were settled there to protect the slaves under the supervision of Dutch General. Barracks were made for them. They were called Karthel (Old Malays are still calling Slave Island as Karthel). Later Kompanyveediya became Malay Street.
Rights of Malays
Malays came to Sri Lanka as soldiers. Malays were followers of Islam and had great respect and belief in the religion. During the Portuguese regime, hundreds of thousands Sinhala/Tamil people were converted as Roman Catholics.
Dutch who were Protestants were not that successful in converting people. Principal reason for the failure was the conviction the Malays had towards their religion. The Nationals of Java Islands who came with Dutch married Sinhala women, who were family members of high caste officers of the Sinhala King.
These Sinhala wives could not pronounce Malay in the correct way. The Malay language existing in Sri Lanka today is not pure Malay but the mixture that was spoken by these Sinhala wives with the children. Therefore, no one will deny that the blood in present Malays of Sri Lanka is Sinhala blood.
Buddhism was brought to Sri Lanka around 2,500 years ago. By that time Buddhism was already in Malaya and it was a Buddhist country. Once the Muslim army of Tharik Bin Ziyath (Rah) captured (Jabal Al Tharik) Gibraltor which divided France and Spain, Islam started spreading to Eastern countries.
The Buddhist King of Malaya was suffering from an incurable disease. One night he dreamt four long robed foreigners and there he heard someone calling him to obey them and that he will be cured.
Therefore, daily he sent a messenger to the Port to find out whether any foreigners had arrived. One day, he heard that four ‘new people’ had arrived and got them down to the courtyard.
These devotees could convince him of the greatness of God. He became a follower of Islam and the countrymen too became the followers of Islam. The soldiers who visited Sri lanka are descendants of these Muslim converted Buddhists.
Dignity of Malays
During the rule of British, after Dutch, Malays became Sri Lanka citizens owing to marriages. Their military experience, courage and honesty helped them to join the British forces and be part of the rulers. Some were promoted Captains of the Forces.
Their fluency in Sinhala, in addition to foreign languages enabled them to be interpreters and translators in the Courtyard. In his autobiography, Robert Knox had stated that the Malay soldiers were performing their religious rites even at the war front.
The grave of Tuan Thunkoos the secretary to the British Governor could be seen in Kandy. He is praised as “Performer of a Miracle” for winning a war almost lost, even without going to the war front.
This is stated on the plaque erected at his graveside. Body of Tuan Pingera The Malay General which was buried in Makam Feersahib - Colombo was exhumed in the present of British Governor. To his amazement, the body was found as fresh as just died. History shows that the General saluted the body and despatched it by sea.
Malays were very keen in putting up mosques in the first instance, wherever they settled down.
When the slaves were kept behind in Slave Island, the Malays were worshipping at a small Thakkiyah, opposite Akbar Mosque (Markaz) which was reconstructed as a Quran Madhrasa some time ago. First siblings of those Malays put up the Jummah Mosque at Wekande, Slave Island.
The Zahira Mosque at Maradana, Jawatta Mosque and all the ancient mosques at Chilaw, Kurunegala and Hambantota were constructed by Malays. Even today, Malays are instrumental in putting up Mosques in Sinhala Villages and settlements. (Some of them are at Mattegoda, Jayawadanagama, Battaramulla, Athurugiriya, Boralesgamuwa).
During the British Regime, Chief Justice was only next to the Governor. The first Sri Lankan to be the Chief Justice was a Malay named “Tuan Akbar”, who was called “Akbar Raja” (King).
One day, when he was about to enter the Courts, a rich Muslim, who knew that the Justice was a Muslim, bowed and greeted him.
Immediately, the rich Muslim was put behind bars until the Court sessions were over that particular day. While releasing him, Justice Tuan Akbar said “No Muslim should bow to another other than Allah - that’s why I put you behind bars. Let this be a lesson for you and your descendants”.
He, who was born in Kalpitiya was buried in the Jawatte Cemetery. He married a widow from Hambantota and his present to the villagers were Bolana village, which is called “Malay Colony” - eight miles away from Hambantota. Thereafter, the Malay leaders like T.B. Jayah did yeoman service to this country and Muslims.
There are fifteen thousand Malay families in Colombo district itself. Other than that around 1000 Malay families live within Hambantota city limits. There are considerable number of Malay families living in the Badulla, Kurunegala and Gampaha districts.
In Parliament
When the Senate was in existence, there was a seat for Malays too. That right too has gone with the wind. President Premadasa appointed Amith as the appointed member of Parliament.
He resigned his membership in Parliament to pave way for Gamini Dissanayake to enter the Parliament. President J.R. Jayewardene, while addressing the gatherings made special mention of the Malays too.
The Malays are the smallest minority community living in Sri Lanka with their history dating back 350 years.
It is notable that where there is a concentration of Malays, the others in the community also spoke Malay fluently. I am from Hambantota, and my father’s Sinhala friends converse with me in fluent Malay.
The Sinhala language is used quite widely by members of the Malay community. They are also well versed in Tamil and English languages. There is no record of the Malays being ever in conflict with other communities in Sri Lanka.
They have had ample opportunities to go back to Malaysia from where they originated or to Australia as migrants, but they opted to remain in Sri Lanka considering it as their beloved homeland.
They respected other religions and other communities help them during their religious occasions. The economy of the average Malay households deeply depends on the Middle East petro dollars, remitted by Malay girls and young women employed in the region.
There comes to mind a pertinent question when we look at the past - Why is that the smallest minority of Malays with a 350 year long history is able to peacefully coexist when the Tamils who constitute the biggest minority with a history dating back several thousand years are living in turmoil?
About ninety nine per cent of Tamils are able to either talk or understand the Sinhala langauge. Conversely, how many Sinhalese among us are able to speak the Tamil language? When the Malays who lives in the palaces of Sinhala kings, having married Sinhala women, on numerous occasions sacrificed their lives for the sake of the country.
We have a chequered history. At one time we were ruled by the Portuguese. Then the Dutch became the Colonial rulers. Then came the British. Some parts of country had been ruled by Tamil kings and at other times by representatives of the Chola or Pandiya kings.
Finally, the Nayakkar family took over the reigns of the country. They ruled without claiming ownership of the Sinhalese country since they did not dispute that it was the land of the Sinhala nation.
Emperor Barbar conquered India and the Mogul rule extended over the length and breadth of India. But it is significant that none of the Muslims claimed that it was their land.
It is equally important that in India where there are thousands of clans, a Muslim from a minority community, Abdul Kalam became the President, serving as a beacon of light to the student generation, urging them to greater heights.
Writing in the same vein, the Chinese who make up 26 per cent of the population of Malaysia, never demanded a separate country.
Therefore, it is the duty of all the sons of this soil, to create the conditions for the Tamil people to live peacefully in this country like in the case of the Malays who constitute the smallest minority community in Sri Lanka.
J. NIZAM
HISTORY: Portuguese who arrived in Sri Lanka in year 1505 captured certain parts of Sri Lanka and brought them under their reign.
In 1638 Rajasinghe II, the Sinhala King who was ruling from Kandy sought the help of Dutch to redeem the country from the rule of Portuguese.
Eastern Dutch Trading Company, which was the representative of the Dutch King was having its Head
Early Malay settlers
Quarters in Java islands consisting of Malays and Indonesians. Dutch Company which accepted the request of the Sri Lankan King sent a fleet ship to Ceylon under Admiral Rickloff Panhunee.
He recruited some nationals of Java to his army. Portuguese were chased away from Sri Lanka in 1658. Malays of Sri Lanka are the descendants of the nationals of Java who came here to fight for Ceylon against Portuguese. They are called Javas and Malays, after names of those countries.
Lots of Elephants were exported to India. cinnamon, arecanuts, shells, bee’s honey, trees were the major export items. North Indian Kings and Nawabs paid handsome prices for the elephants. Rice and clothes were mainly involved in this business.
Kalpitiya was the important harbour along the wide beach from Negombo to Puttalam. The King communicated with foreigners from this port. Here the trees from which the raw materials for textile colouring are extracted were available in plenty.
Dutch who realised the value of the above specialities captured the Kalpitiya Port. Sinhala King, who was angry over this, proceeded to Kalpitiya with 9000 soldiers to wage war.
As the Malay Army which was with the Dutch refused to fight against the Sinhala King, Walsh, the Captain of the Dutch Army had to give back Kalpitiya. Galle Harbour in the South, Trincomalee and Batticaloa Harbours in the East were the important harbours.
Dutch who built Forts in the harbour cities stationed their armies in those Forts. The Army was mostly consisted of nationals of Java Island (Malays), Dutch put up another Fort at Hambantota.
“Hamban” is a small catamaran in which the people can travel. Muslim merchants mostly travelled by these.
In 1664, British used “Hamban” to send secret messages to King of Kandy. Owner of it was a Muslim. The place where most of the “Hambans” are parked was called “Hamban Thurai” (Hambantota).
The people who travelled in these were called “Hambayo” (This name has been retained as a nickname to call Muslims).
Muslims have also mostly used ships called “Sampan”. The People who travelled in them were called “Sampinar”. Malays still call the Moor Muslims as “Sampinar”. This is the reason that Malays live in numbers in the towns where Dutch built Forts.
Kompanyveediya (Slave Island)
During the reign of Dutch, in 1659-60 period South India experienced severe drought and famine. In some families, members were sold as slaves to avoid death through starvation. Sale of slaves too, commenced.
The Dutch General made efforts to grow paddy inland, with a view of making good money. Workers were needed to work in paddy fields captured by them.
Therefore, he bought hundreds of slaves to serve this purpose. Number of slaves bought rose to 2000 within a year. Until the slaves could be dispatched to paddy fields, a place was required to accommodate them.
Present Kompanyweediya (Slave Island) area is the place where these slaves were kept. The Beira Lake (Constructed by Dutch) was the fort. As the Dutch were attached to Dutch Company they were called Company People.
The street in which Company People were called Kompany Street. The place where the slaves were kept was an island surrounded by the Beira Lake.
So it was called Slave Island. Java Nationals were settled there to protect the slaves under the supervision of Dutch General. Barracks were made for them. They were called Karthel (Old Malays are still calling Slave Island as Karthel). Later Kompanyveediya became Malay Street.
Rights of Malays
Malays came to Sri Lanka as soldiers. Malays were followers of Islam and had great respect and belief in the religion. During the Portuguese regime, hundreds of thousands Sinhala/Tamil people were converted as Roman Catholics.
Dutch who were Protestants were not that successful in converting people. Principal reason for the failure was the conviction the Malays had towards their religion. The Nationals of Java Islands who came with Dutch married Sinhala women, who were family members of high caste officers of the Sinhala King.
These Sinhala wives could not pronounce Malay in the correct way. The Malay language existing in Sri Lanka today is not pure Malay but the mixture that was spoken by these Sinhala wives with the children. Therefore, no one will deny that the blood in present Malays of Sri Lanka is Sinhala blood.
Buddhism was brought to Sri Lanka around 2,500 years ago. By that time Buddhism was already in Malaya and it was a Buddhist country. Once the Muslim army of Tharik Bin Ziyath (Rah) captured (Jabal Al Tharik) Gibraltor which divided France and Spain, Islam started spreading to Eastern countries.
The Buddhist King of Malaya was suffering from an incurable disease. One night he dreamt four long robed foreigners and there he heard someone calling him to obey them and that he will be cured.
Therefore, daily he sent a messenger to the Port to find out whether any foreigners had arrived. One day, he heard that four ‘new people’ had arrived and got them down to the courtyard.
These devotees could convince him of the greatness of God. He became a follower of Islam and the countrymen too became the followers of Islam. The soldiers who visited Sri lanka are descendants of these Muslim converted Buddhists.
Dignity of Malays
During the rule of British, after Dutch, Malays became Sri Lanka citizens owing to marriages. Their military experience, courage and honesty helped them to join the British forces and be part of the rulers. Some were promoted Captains of the Forces.
Their fluency in Sinhala, in addition to foreign languages enabled them to be interpreters and translators in the Courtyard. In his autobiography, Robert Knox had stated that the Malay soldiers were performing their religious rites even at the war front.
The grave of Tuan Thunkoos the secretary to the British Governor could be seen in Kandy. He is praised as “Performer of a Miracle” for winning a war almost lost, even without going to the war front.
This is stated on the plaque erected at his graveside. Body of Tuan Pingera The Malay General which was buried in Makam Feersahib - Colombo was exhumed in the present of British Governor. To his amazement, the body was found as fresh as just died. History shows that the General saluted the body and despatched it by sea.
Malays were very keen in putting up mosques in the first instance, wherever they settled down.
When the slaves were kept behind in Slave Island, the Malays were worshipping at a small Thakkiyah, opposite Akbar Mosque (Markaz) which was reconstructed as a Quran Madhrasa some time ago. First siblings of those Malays put up the Jummah Mosque at Wekande, Slave Island.
The Zahira Mosque at Maradana, Jawatta Mosque and all the ancient mosques at Chilaw, Kurunegala and Hambantota were constructed by Malays. Even today, Malays are instrumental in putting up Mosques in Sinhala Villages and settlements. (Some of them are at Mattegoda, Jayawadanagama, Battaramulla, Athurugiriya, Boralesgamuwa).
During the British Regime, Chief Justice was only next to the Governor. The first Sri Lankan to be the Chief Justice was a Malay named “Tuan Akbar”, who was called “Akbar Raja” (King).
One day, when he was about to enter the Courts, a rich Muslim, who knew that the Justice was a Muslim, bowed and greeted him.
Immediately, the rich Muslim was put behind bars until the Court sessions were over that particular day. While releasing him, Justice Tuan Akbar said “No Muslim should bow to another other than Allah - that’s why I put you behind bars. Let this be a lesson for you and your descendants”.
He, who was born in Kalpitiya was buried in the Jawatte Cemetery. He married a widow from Hambantota and his present to the villagers were Bolana village, which is called “Malay Colony” - eight miles away from Hambantota. Thereafter, the Malay leaders like T.B. Jayah did yeoman service to this country and Muslims.
There are fifteen thousand Malay families in Colombo district itself. Other than that around 1000 Malay families live within Hambantota city limits. There are considerable number of Malay families living in the Badulla, Kurunegala and Gampaha districts.
In Parliament
When the Senate was in existence, there was a seat for Malays too. That right too has gone with the wind. President Premadasa appointed Amith as the appointed member of Parliament.
He resigned his membership in Parliament to pave way for Gamini Dissanayake to enter the Parliament. President J.R. Jayewardene, while addressing the gatherings made special mention of the Malays too.
The Malays are the smallest minority community living in Sri Lanka with their history dating back 350 years.
It is notable that where there is a concentration of Malays, the others in the community also spoke Malay fluently. I am from Hambantota, and my father’s Sinhala friends converse with me in fluent Malay.
The Sinhala language is used quite widely by members of the Malay community. They are also well versed in Tamil and English languages. There is no record of the Malays being ever in conflict with other communities in Sri Lanka.
They have had ample opportunities to go back to Malaysia from where they originated or to Australia as migrants, but they opted to remain in Sri Lanka considering it as their beloved homeland.
They respected other religions and other communities help them during their religious occasions. The economy of the average Malay households deeply depends on the Middle East petro dollars, remitted by Malay girls and young women employed in the region.
There comes to mind a pertinent question when we look at the past - Why is that the smallest minority of Malays with a 350 year long history is able to peacefully coexist when the Tamils who constitute the biggest minority with a history dating back several thousand years are living in turmoil?
About ninety nine per cent of Tamils are able to either talk or understand the Sinhala langauge. Conversely, how many Sinhalese among us are able to speak the Tamil language? When the Malays who lives in the palaces of Sinhala kings, having married Sinhala women, on numerous occasions sacrificed their lives for the sake of the country.
We have a chequered history. At one time we were ruled by the Portuguese. Then the Dutch became the Colonial rulers. Then came the British. Some parts of country had been ruled by Tamil kings and at other times by representatives of the Chola or Pandiya kings.
Finally, the Nayakkar family took over the reigns of the country. They ruled without claiming ownership of the Sinhalese country since they did not dispute that it was the land of the Sinhala nation.
Emperor Barbar conquered India and the Mogul rule extended over the length and breadth of India. But it is significant that none of the Muslims claimed that it was their land.
It is equally important that in India where there are thousands of clans, a Muslim from a minority community, Abdul Kalam became the President, serving as a beacon of light to the student generation, urging them to greater heights.
Writing in the same vein, the Chinese who make up 26 per cent of the population of Malaysia, never demanded a separate country.
Therefore, it is the duty of all the sons of this soil, to create the conditions for the Tamil people to live peacefully in this country like in the case of the Malays who constitute the smallest minority community in Sri Lanka.
CHRONOLOGICAL EVENTS IN THE HISTORY OF SRI LANKAN MALAYS
CHRONOLOGICAL EVENTS IN THE HISTORY OF SRI LANKAN MALAYS
by Tony .P. Miskin - Former Senior Lecturer, University of Moratuwa
6-7 Century Iconographical finds in West Java point to a connection between Java and Sri Lanka - Ref (i) Prof Kekulawala’s article in Kalyani-Vol.1. Oct 1982 p: 209 (ii) Pierre Dupont
1214 Kalanga Magha arrived with 24,000 Malay soldiers and took over the country. Ref: Fergusons Sri Lanka Directory 1985-88. 123rd Edition, p: 43
1235-1275 King Chanrabhanu, is said to have ruled the Jaffna kingdom during part of this period Ref : Daily News of 14th Nov 1983-Article by Henry.P Abeysekera, on “ Historical Basis for national unity
1247 King Chandrabhanu, a Malay King invaded Sri Lanka with a battalion of Malay Soldiers. Ref : Mrs G Dains paper presented at the World Malay symposium “ Duniya Melayu”- in 1985
1256 Magha the Malay Conqueror was driven out of Polonnaruwa with Pandya assistance. Ref: Fergusons Sri Lanka Directory 1985-88,123rd Edition p: 43
1505-1656 Malays beleived to have been brought to Ceylon by the Portuguese. Ref: (i) H.M. Said’s article on Ceylon Malays in 1926 Journal of Malaysian Branch of Royal Asiatic Society. (ii) John Crawford - History of Indian Archipelago
1640 The storming of Galle by Admiral Coster and Malay troops. Ref: E.Reimers Govt. Archivist- Jubilee book of the Colombo Malay Cricket Club
1657 Malays under Captain Raja Talella accompanied Rycklof Van Goers and took part in the capture of Mannar and Jaffna. Ref: (i) Ibid (ii) E.Reimers Govt archivist -p: 158 of Jubilee book of Colombo Malay Cricket club
1706 Susuna Mankurat Mas- Ex King of Java landed in Ceylon Ref: Page 160 of Jubilee book of Colombo Malay Cricket club
1708 Javanese Prince Pangeran Adipathi Amang Kurat 111, with family and retinue was banished to Ceylon. Ref: De Graf (1949 pp 238-241) for this event in Javanese History
1722-1723 Group of 44 Javanese including Princes and Chief’s sent to Ceylon. Ref: Article by CH Mantara- p: 166 of Jubilee Book of Colombo Malay Cricket Club.
1723 Chief Minister Danuraja was banished to Ceylon. Ref : Page 160 of Jubilee book of Colombo Malay Cricket club
1728 Arya Mankunegara, a brother of king Pakubuwana banished to Ceylon by the Dutch.
Ref: Dr Husseinmiya’s -Paper presented at the Naleemiah Institute of Islamic studies Beruwela in 1984- p: 10
1737 Death of Susuna Mankurat Mas in Colombo, and his family sent back to Java. Ref : Page 160 of Jubilee book of Colombo Malay Cricket club
1743 A Javanese Noble, Radini Adipati Nata kusuma was banished to Ceylon by the Dutch. Ref: Dr Husseinmiya’s Lost Cousins Page 45 (some historians gives this date as 1738)
1745 Susuna Kuning - King of Java surrenders himself to Dutch and is banished to Ceylon. Ref : Page 160 of Jubilee book of Colombo Malay Cricket club
1761 More troops sent to reinforce Malay troops in Ceylon.
1763 Formation of Malay company consisting of deportees and 31 slaves. Ref: Dutch Political comment of 1786
1765 Arrival of Malay battalion from Batavia led by Captain Baba Lye with the intention of capturing the Kandyan capital. Ref: Article “ History of Malay “ by F E Gooneratne p: 160 in Malay Jubilee book.
1767 Batara Gowa Amas Madina 11. the former King of Gowa was exiled to Ceylon by the Dutch. Ref: Dr Hussainmiya Lost Cousins p: 44
1783 Javanese Pandan Balie donates land in Wekanda, Colombo to build a Malay Mosque. The Mosque was built in 1786. Ref: CH Mantara, Jubilee Book of Colombo Malay Cricket Club (p: 167)
1795 The death of the King of Goa after 30yrs of life in exile in Ceylon. Ref: Dr Hussainmiya’s Lost Cousins (p: 44).
1798-1811 The appointment of a Malay Committee by Frederick North, the first British Governor of Ceylon to inquire into the grievances of the Indonesian Princes and Noblemen.
1803 Capt. Nouredeen, Commander of Malays, executed by the Kandyan King for refusal to sever his allegiance to the British, and enter the Kandyan King’s service. Ref: p: 163 of Jubilee Book of Colombo Malay Cricket Club
1813 Arrival of 413 men from Surabaya to join the Ceylon Malay Regiment during the governorship of Robert Brownrigg. Ref: Dr. Hussainmiya’s article “Exiles No Longer” in the publication Hemisphere
1816 Arrival of 228 of Javanese soldiers and thier families to Ceylon from Semmreng and Gresik in Java. Ref: Dr Hussainmiya’s Lost cousins (p: 61)
1834-1841 Migration of Malay’s to Ceylon. Total of 332 Malay’s migrated to Ceylon. Ref: Dr Hussainmiya’s Lost Cousins (p: 62).
1840 Setting up recruiting depots in Penang and later in Singapore for Malays from the Malay Peninsula for Permanent settlement in Ceylon. Ref: Dr Hussainmiya’s Lost Cousins (p: 12)
1869 Publishing of Alamat Lankapuri, a fortnightly Malay language paper by Baba Ounus Saldin in Colombo. Newspaper published in the Jawi Script. Ref: Dr. Hussainmiya’s article “Exiles No Longer” in the publication- Hemisphere
1872 Formation of Colombo Malay Cricket club. The first ever Malay sports club in Ceylon. Ref: Durham Saldin’s paper presented at World Malay Symposium of 1985, titled “Malay Organisations and Social Movements in Sri Lanka”
1873 The disbandment of the Ceylon Rifle regiment of Malays. Ref: CH Mantara’s article-Jubilee Book of Colombo Malay Cricket club
1922 Formation of all Ceylon Malay Association. The patron being his Highness the Sultan of Johore. The first President being Mr. MK Saldin. Ref: Jubilee Book of Colombo Malay Cricket Book of 1924
1924 Election of first Malay, Dr TB Jayah to the legislative council.
1924-1965 A Malay was nominated to the legislative Council / Parliament except in the year 1952. Among those nominated were :- Dr TB Jayah -1924, Mr M K Saldin - 1931-36, Dr. M F Drahman -1956-60, Mr Zahiere Lye- 1960-65, Ref: Dr Hussainmiya’s Lost Cousins p: 20-25
1985 Establishment of the Sri Lanka Malay Confederation abbreviated “ SLAMAC” in English. The Malay name being Konfederasi Rakjat Melayu Lankapuri abbreviated “KORAMEL” . SLAMAC consists of 23 Malay organisation and a Presidium of 6 Malays. Ref: Durham Saldins paper- “Malay Organisations and Social movements in Sri Lanka.
1985 The 2nd World Malay Symposium- “ Duniya Melayu 85 “ was held in Colombo from 4th-6th August 1985. The President of Sri Lanka, His Excellancy J R Jayawardene was the chief guest.
1987 Publication of the book “ Lost Cousins “ -the Malays of Sri Lanka by Dr Hussainmiya- a Sri Lankan Malay University Lecturer.
1989 Nomination of Mr MH Amit as a member of Parliament by the United National Party from the National list.
20 Century General - Malays play a more important role in the economic and social development of Sri Lanka. The Malays of today include Doctors, Lawyers, Engineers, Accountants, Architects, Company Directors, University Lecturers, Administrators etc.
Ref: Malay Directory , published in 1990 by the Sri Lanka Malay Association.
Note This is an extract of the Malay Directory, written by Tony. P. Miskin and published by the Sri Lanka Malay Association.
by Tony .P. Miskin - Former Senior Lecturer, University of Moratuwa
6-7 Century Iconographical finds in West Java point to a connection between Java and Sri Lanka - Ref (i) Prof Kekulawala’s article in Kalyani-Vol.1. Oct 1982 p: 209 (ii) Pierre Dupont
1214 Kalanga Magha arrived with 24,000 Malay soldiers and took over the country. Ref: Fergusons Sri Lanka Directory 1985-88. 123rd Edition, p: 43
1235-1275 King Chanrabhanu, is said to have ruled the Jaffna kingdom during part of this period Ref : Daily News of 14th Nov 1983-Article by Henry.P Abeysekera, on “ Historical Basis for national unity
1247 King Chandrabhanu, a Malay King invaded Sri Lanka with a battalion of Malay Soldiers. Ref : Mrs G Dains paper presented at the World Malay symposium “ Duniya Melayu”- in 1985
1256 Magha the Malay Conqueror was driven out of Polonnaruwa with Pandya assistance. Ref: Fergusons Sri Lanka Directory 1985-88,123rd Edition p: 43
1505-1656 Malays beleived to have been brought to Ceylon by the Portuguese. Ref: (i) H.M. Said’s article on Ceylon Malays in 1926 Journal of Malaysian Branch of Royal Asiatic Society. (ii) John Crawford - History of Indian Archipelago
1640 The storming of Galle by Admiral Coster and Malay troops. Ref: E.Reimers Govt. Archivist- Jubilee book of the Colombo Malay Cricket Club
1657 Malays under Captain Raja Talella accompanied Rycklof Van Goers and took part in the capture of Mannar and Jaffna. Ref: (i) Ibid (ii) E.Reimers Govt archivist -p: 158 of Jubilee book of Colombo Malay Cricket club
1706 Susuna Mankurat Mas- Ex King of Java landed in Ceylon Ref: Page 160 of Jubilee book of Colombo Malay Cricket club
1708 Javanese Prince Pangeran Adipathi Amang Kurat 111, with family and retinue was banished to Ceylon. Ref: De Graf (1949 pp 238-241) for this event in Javanese History
1722-1723 Group of 44 Javanese including Princes and Chief’s sent to Ceylon. Ref: Article by CH Mantara- p: 166 of Jubilee Book of Colombo Malay Cricket Club.
1723 Chief Minister Danuraja was banished to Ceylon. Ref : Page 160 of Jubilee book of Colombo Malay Cricket club
1728 Arya Mankunegara, a brother of king Pakubuwana banished to Ceylon by the Dutch.
Ref: Dr Husseinmiya’s -Paper presented at the Naleemiah Institute of Islamic studies Beruwela in 1984- p: 10
1737 Death of Susuna Mankurat Mas in Colombo, and his family sent back to Java. Ref : Page 160 of Jubilee book of Colombo Malay Cricket club
1743 A Javanese Noble, Radini Adipati Nata kusuma was banished to Ceylon by the Dutch. Ref: Dr Husseinmiya’s Lost Cousins Page 45 (some historians gives this date as 1738)
1745 Susuna Kuning - King of Java surrenders himself to Dutch and is banished to Ceylon. Ref : Page 160 of Jubilee book of Colombo Malay Cricket club
1761 More troops sent to reinforce Malay troops in Ceylon.
1763 Formation of Malay company consisting of deportees and 31 slaves. Ref: Dutch Political comment of 1786
1765 Arrival of Malay battalion from Batavia led by Captain Baba Lye with the intention of capturing the Kandyan capital. Ref: Article “ History of Malay “ by F E Gooneratne p: 160 in Malay Jubilee book.
1767 Batara Gowa Amas Madina 11. the former King of Gowa was exiled to Ceylon by the Dutch. Ref: Dr Hussainmiya Lost Cousins p: 44
1783 Javanese Pandan Balie donates land in Wekanda, Colombo to build a Malay Mosque. The Mosque was built in 1786. Ref: CH Mantara, Jubilee Book of Colombo Malay Cricket Club (p: 167)
1795 The death of the King of Goa after 30yrs of life in exile in Ceylon. Ref: Dr Hussainmiya’s Lost Cousins (p: 44).
1798-1811 The appointment of a Malay Committee by Frederick North, the first British Governor of Ceylon to inquire into the grievances of the Indonesian Princes and Noblemen.
1803 Capt. Nouredeen, Commander of Malays, executed by the Kandyan King for refusal to sever his allegiance to the British, and enter the Kandyan King’s service. Ref: p: 163 of Jubilee Book of Colombo Malay Cricket Club
1813 Arrival of 413 men from Surabaya to join the Ceylon Malay Regiment during the governorship of Robert Brownrigg. Ref: Dr. Hussainmiya’s article “Exiles No Longer” in the publication Hemisphere
1816 Arrival of 228 of Javanese soldiers and thier families to Ceylon from Semmreng and Gresik in Java. Ref: Dr Hussainmiya’s Lost cousins (p: 61)
1834-1841 Migration of Malay’s to Ceylon. Total of 332 Malay’s migrated to Ceylon. Ref: Dr Hussainmiya’s Lost Cousins (p: 62).
1840 Setting up recruiting depots in Penang and later in Singapore for Malays from the Malay Peninsula for Permanent settlement in Ceylon. Ref: Dr Hussainmiya’s Lost Cousins (p: 12)
1869 Publishing of Alamat Lankapuri, a fortnightly Malay language paper by Baba Ounus Saldin in Colombo. Newspaper published in the Jawi Script. Ref: Dr. Hussainmiya’s article “Exiles No Longer” in the publication- Hemisphere
1872 Formation of Colombo Malay Cricket club. The first ever Malay sports club in Ceylon. Ref: Durham Saldin’s paper presented at World Malay Symposium of 1985, titled “Malay Organisations and Social Movements in Sri Lanka”
1873 The disbandment of the Ceylon Rifle regiment of Malays. Ref: CH Mantara’s article-Jubilee Book of Colombo Malay Cricket club
1922 Formation of all Ceylon Malay Association. The patron being his Highness the Sultan of Johore. The first President being Mr. MK Saldin. Ref: Jubilee Book of Colombo Malay Cricket Book of 1924
1924 Election of first Malay, Dr TB Jayah to the legislative council.
1924-1965 A Malay was nominated to the legislative Council / Parliament except in the year 1952. Among those nominated were :- Dr TB Jayah -1924, Mr M K Saldin - 1931-36, Dr. M F Drahman -1956-60, Mr Zahiere Lye- 1960-65, Ref: Dr Hussainmiya’s Lost Cousins p: 20-25
1985 Establishment of the Sri Lanka Malay Confederation abbreviated “ SLAMAC” in English. The Malay name being Konfederasi Rakjat Melayu Lankapuri abbreviated “KORAMEL” . SLAMAC consists of 23 Malay organisation and a Presidium of 6 Malays. Ref: Durham Saldins paper- “Malay Organisations and Social movements in Sri Lanka.
1985 The 2nd World Malay Symposium- “ Duniya Melayu 85 “ was held in Colombo from 4th-6th August 1985. The President of Sri Lanka, His Excellancy J R Jayawardene was the chief guest.
1987 Publication of the book “ Lost Cousins “ -the Malays of Sri Lanka by Dr Hussainmiya- a Sri Lankan Malay University Lecturer.
1989 Nomination of Mr MH Amit as a member of Parliament by the United National Party from the National list.
20 Century General - Malays play a more important role in the economic and social development of Sri Lanka. The Malays of today include Doctors, Lawyers, Engineers, Accountants, Architects, Company Directors, University Lecturers, Administrators etc.
Ref: Malay Directory , published in 1990 by the Sri Lanka Malay Association.
Note This is an extract of the Malay Directory, written by Tony. P. Miskin and published by the Sri Lanka Malay Association.
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