17th century
– Dodda Deva Raja (1659-1672) of Mysore claims to have subjugated the Kurus (Rice 128)

- Many Karavas refuse to give up Catholicism. Persecution of Karava Catholics by the Dutch, loss of life, livelihood displacement and large numbers from the Karava community taking to non traditional occupations. Loss of warriors and leaders on both sides in the many Dutch wars.

18th century

– The Kshatriys Vaduga Dynasty rules the Kandyan kingdom. (See Vaduge) Pybus notes that the Cloth worn by the chiefs is called Karaveniya.

1764 – A conspiracy by Govigama monks converts the 'Siyam Nikaya' Buddhist monastic sect into a 'Govigama caste only' Nikaya. This sect had been established by King Kirti Sri Rajasinghe (1747 - 1782) just a few years ago. The monks who opposed this parody are banished to Jaffna by the conspiring casteist moks. (see Mandarampura Puvatha from the period)

1772- The 'Govigama caste only' Nikaya is quickly challenged by other castes in 1772 and 1798 by performing higher ordination ceremonies, respectively in Totagamuwa and Tangalle. However the validity of these ordinations was questioned on the grounds of unbroken pupillary succession.

1799- Therefore a Buddhist monk from the Salagama caste proceeded to Burma and obtains higher ordination, returned to Sri Lanka and established the Amarapura Nikaya sect. He was followed by Karava and Durava caste monks and by 1810 all three castes had regained the higher ordination denied to them in 1764 by the conspiring Govigama monks.

Late 18th century- A De Saram family of mixed origin Sinhalises itself by posing as the representatives of the masses and subsequently convinces the British rulers that they are from a caste called the Govigama caste. This new Govigama caste is portrayed as a segment of the numerous Govi caste, which was traditionally the last of the four fold caste division. The peasantry of Sri Lanka even at this time was merely a generic group and although referred to as the 'Govi caste' from time immemorial, it didn't have a unifying culture or any leaders. The thousands of scattered village communities were not linked to each other through matrimonial or other kinship ties either. The generic Govi caste traditionally included all castes such as the Vahumpura, Batgama, Rajaka etc. who between their other duties were also rice cultivators .

The De Sarams appear to have derived their Govigama identity rom the Kandyan monks who staged a Govigama only coup in the Kandyan sangha in 1764. The De Sarams help these Kandyan 'Govigama only' Siyam Nikaya to establish itself in the British maritime region. Mudaliyar Don David De Saram organises an unprecedented Buddhist ceremony lasting for a week on a flotilla on the Nilwala river in Matara and gives the Govigama Nikaya his full official patronage.

- During this period, the De Saram family gains power and position first by loyalty to the Dutch and then to the British, switching religions From Dutch Protestantism to British Anglicanism and collaborating with the invaders. They succeeds in marginalizing the traditional ruling class. The British notion of an inverted caste hierarchy in Sri Lanka is easily traceable to the spurious documents on 'local customs' produced by this family.

- Although the De Saram family presents itself to the British as the representatives of the numerous Govi caste, the family is yet to integrate with or be accepted as one of theirs by the peasant masses. The De Sarams however appears to consider Mudaliyars of other castes as peers. An example is the appointment of Karava Mudaliar d'Andrado along with his own kith and kin Mudaliyars as executors of his last will by Govigama Gate Mudaliyar Nicholas Dias Abeyesinghe.

- Tippu Sultan converts Koravas of Coorg to Islam - as much as 70,000 according to some researchers (Chikkarangegowda)

The British Period

The British naturally favor these subservient so called Govigama families (working for the British as interpreters and guides, thereby controlling what their masters hear ) over the belligerent Kshatriya nobility . The De Saram family is given increasing patronage and high chiefly appointments. These families grow in power and influence. See Sri Lankan Mudaliyars

According to folklore some of these families were founded by Karavas disowned by the clan for marrying beneath their status. For example the Illangakoone, Bandaranaike and Corea families are said to have Karava Patangatim ancestors, Respectively; Illangakoone Mudali of Matara, Bandaranayaka Suriya Patangatim of Dondra and Domingus Corea Patangatim of Negombo. And the first Obeyesekere is said to be a Karava from Gandara (according to some sources he was a Spaniard - Daily News 21 Jan 2008).

- British methods of administration, divide and rule policies, census taking methods and mandatory declaration of one’s ‘Race’ on official documents forces the Sri Lankan population of diverse ethnic origins to become either Sinhalese or Tamils based on the language they spoke at that point in time. This splits the Karava community into two so called races. The European concept of ‘Race’ was an alien concept for Sri Lanka. The Sinhala language previously did not even have an equivalent word to convey the meaning of ‘race’ and the Sinhala word Jaathi now used for that purpose previously only meant ‘caste’ or ‘birth’. The words 'Jaathi' or 'Jaathiya' has never been used in Sri Lankan history to refer to a mega Sinhala race.

1797- By proclamation of 16 August 1797 the British decree that Headmen appointment will be made only from the Govigama and Vellala castes (CO 55.2).This led to an immediate rebellion in the coastal areas.

1799- British Governor Frederic North establishes a Seminary in Colombo to educate selected Govigama, Radala and Vellala youth. These youth are appointed as Mudaliyars and other public officials. Other communities are excluded.

19th century

1805- British Governor Thomas Maitland notes with dissatisfaction that his Predecessor has virtually handed over all administrative powers of the Colombo, Galle and Matara districts to Mudaliyar Illangakoone and members of his family. (CO.54.18.19 October 1805). However, Maitland's attempts to rectify the position further strengthens the position of both these families as the cosmopolitan de Saram family in an effort to Sinhalize itself in the south of the country, had already solemnized several marriages with the rural Illangakoones and were responsible for the expanding power of that family (see de Saram, Illangakoon, Obeyesekera & Bandaranaike genealogy )

1828- The first ever Bank in Sri Lanka,The Bank of Kandy, is established by Karava entrepreneurs, Jeronis and Louis Peiris

1829- Karava inhabitants of Weligama petition the British government against placing Govigama headmen over them (CO. 416.29).

1831- The Karavas lose their last remaining Mudaliyar with the retirement of Mudaliyar Thomas de Andrado Arasakulasooriya Wijeratne.

1832- The Colonial office orders the government in Ceylon to abandon it's caste favouritism. This re-opens headmen positions to all castes. However British Governors and officials continue to be influenced by the Govigama interpreters who surround them and as such the same Govigama families continue to be favoured.

1832 to 1835 - British administrative reforms in effect strengthen the power of the Govigama Mudaliyar families by appointing them to the newly created Legislative Council and judiciary. Juries are stacked with members of the interconnected Illangakoone and de Saram families. These Juries function as family groups and most judgments go against other communities and in favour of the extended network of these families.

1845- Based on the 1832 order from the Colonial office to reinstate other castes as Mudaliyars, P. E. Woodhouse, the Government Agent for the Western Province selects Manuel de Fonseka, a Karava, as the most suitable candidate for the Mudaliyarship of Raigam Korale and Kalutara. Influenced by the Govigama loyalists, the Governor refuses to ratify it. (SLNA 22, 93, No. 55 old)

1848 – A rebellion against British rule in the Kandyan provinces led by Puran Appu, a Karava from Moratuwa. He was crowned on July 28 1848 as the king of Kandy by the high priest of Dambulla and chiefs such as Dullewa, Godahella, Ukuwela, Kongoda and Ratwatte Banda.

1849 - The British appoint their New Radala followers as Maha Vanniyas, thus depriving the Karava Vanni Kula (Varna Kula) chiefs who held those positions up until then. Ralapanave Punchirala to the Nuwaragam Palatha, followed by other outsider appointments to Vanni positions; Ratwatte Loku Banda in 1878 and Ratwatte Dingiri Banda in 1892.

1853 – Jeronis de Soysa is to be appointed as a 'Mudaliyar of the Governor's Gate'. The Govigama Maha Mudaliyar Ernest de Saram uses his influence with the Governor and attempts to lower it to "Mudaliyar of Moratuwa'. If not for the intervention of two British Civil Servants, Jeronis Soysa's Gate Mudaliar appointment would not have gone through (Peebles 162) . Jeronis de Soysa was the first to receive such an honourary title purely for philanthropy. All previous appointments had been purely for loyal service to the British government.

1870 – The Karava de Soysa family hosts a lavish banquet of unprecedented scale to welcome the Duke of Edinburgh. It was held at 'Alfred House' and solid gold plates are said to have been used. The leading Govigama Mudaliyars of the period neither had the resources nor the space in their residences to host a banquet of such magnitude. But the event triggered much jealousy and more attacks on the Karava community.

Charles and Susew de Soysa dominate ceremonies and receptions for royal visitors and therefore several Govigama leaders boycott the ceremonies (Ceylon Observer 23 April 1870, Examiner 27 April 1870)

1870 – Many Govigama employees who do menial work for British civil servants get rewarded with Muhandiram/ Mudaliyar appointments on their retirement. For example the Muhandiram of Siyana Korale West had been appointed purely for rendering domestic service for eight years to Mrs. Layard, the British Government Agent’s wife and bringing good meat for her from the public market.( The Examiner’ 30th March 1870)

1873 - Buddhist / Christian religious controversies (such as the 'Panadura Vadaya' - Panadura debate of 1873) are engineered by a few ambitious Govigama politicians. These plots sharply divide the Buddhist and Christian Karavas, Salagamas and Duravas and they all waste their wealth on infighting. A sharp wedge is driven to steer the Karava, Salagama and Durava away from uniting as strong communities.

The Buddhist participant at the 'Panadura Vadaya' was Migettuwatte Gunananda, a Salagama monk. And the research and logistics were by Weligama Sri Sumangala Maha Thero, an extremely competent Karava monk. The expenses of the debate were borne by the philanthropist Karava family of Jeremias Dias. The recent conversion of Arnold Dias (the younger brother of Jeremias Dias) to Christianity following his marriage to Apalonia Soysa was exploited by interested parties to divide this family. The plot also effectively split the Karava and Salagama communities as Buddhists and Christians. The Karavas and the Salagamas were two communities that were the only threat to the emerging Govigama clique.

It was not unusual for families of the period to have Buddhist and Christian branches and to marry across religions as long as the caste and social status matched. For instance Dodanduwe Piyaratane Tissa Thero who initiated the Poruwa custom at Buddhist weddings (and popularized it through the 'Lakmini Pahana' newspaper) was an uncle of Arnolis Weerasooriya (1857-1888), Colonel of the Salvation Army (and second in command on the Indian sub-continent). The Karava Weerasooriya family of Dodanduwa has always managed to unite around religious and other differences (see web site of Weerasooriya family). And the Headmaster of the first Buddhist school in Dodanduwa was a convert from Christianity to Buddhism. There are several other Karava families too with both Buddhist and Christian branches.

In the 'Panadura Vadaya' the Christian side is generally believed to have been defeated. As such it is extremely interesting to note that E. F. Perera, (a staunch Christian and the father of E. W. Perera, a member of the upstart Govigama clique plotting to gain political power) was instrumental in printing and distributing the proceedings of the debate. E. W Perera would later introduce the spurious lion flag that divided the nation racially and while still very much an Anglican Christian, become the Administrator of the Buddhist school Ananda College, a pivotal centre of the Buddhist revival.

1880- A spurious publication titled 'Niti Nighanduva' is published with government patronage. It purports to be a authentic record of the laws and customs but is really a book attempting to say that the Govi caste is the highest caste and all other castes are low. (see Govigama for historical references spanning the entire history of Sri Lanka - they all confirm that in fact the Govigama was the lowest caste in the pre-colonial Sri Lankan social structure)

1881 - Karava Lawyers S. R. de Fonseka and G. A. Dharmaratne present themselves to be appointed to the Legislative Council but the Governor nominates his favourite Govigama candidate.

1888 - Walter Pereira (Durava), T. E. de Sampayo (Navandanna) and two Karavas James Peiris and Jeronis Pieris offer themselves for appointment. But the Governor adamently reappoints from his favoured Obeyesekere family. (Roberts 166)

1889- To prevent the Radalas from coveting the seat reserved for his favoirite Govigama family, a New Radala (Govigama) is appointed by Governor Gordon to the Legislative Council. This is done on the pretext of giving Buddhist a place in the Council.

1889- Director of Public Administration H. W. Green decides to recruit school teachers only from the Govigama caste. (CO. 54.583, No.312, 3 August 1889).

1890- Advocate Dharmabandu, A Karava, publishes 'Kara-Goi contest' in reply to the Niti Nighanduwa published by the government in 1880.

1890- and again in 1905, British qualified Barrister James Peiris, a Karava, was the main contender for the unofficial Sinhala seat in the Legislative Council. Pieris had the support of the Karava elite, The Salagama elite such as: J. de S. Rajapakse, Peter de Abrew, A. E. de Silva and Dandris de Silva Gooneratne, Govigama elite such as A. A. Wickremesinghe and D. W. Subasinghe and Navandanna elite such as Dr. A. E. Roberts (Roberts 167)However on both occasions the British Governor nominated S. E. Obesekera from his favored Govigama network.

1891- After several unsuccessful attempts, Dharmarane a qualified candidate accuses the British Government of overlooking his application for the position of District Judge solely because he was from the Karava caste and says "Shrewd men of one caste alone have the ears of Her Majesty's Representatives" (CO. 54.597, No.421, 1 November 1891).

- E. L. F. Soysa a grandson of C. H. de Soysa was the first Sri Lankan to own a motor car.

- The first ever agitations for political reforms, which eventually led to adult franchise and self-governance for Sri Lanka, are initiated by Karava leaders.

20th century

-Temperance movement, targetted against the Karavas who by then were dominating the liquor industry. Movement led by D. R. Wijewardene , D.S. Senanayake and his two brothers F.R and D.C from families that had risen through arrack renting but were out of the liquor trade by then. Interestingly the leaders of the movement are not Teetotallers. The Senanayake brothers were quite fond of both local and imported liquor. They nevertheless get Buddhist Karavas to fund the movement. This campaign enables D. B. Jayatilaka to enter politics.

1905- Govigama politicians exploit the inherent pride of the Karavas and get them to contest each other in elections and draw substantial donations for the Govigama led political projects. Eg. Danister Perera Abeyewardena and Thomas de Silva Amarasuriya contesting for a ward in the Galle Municipality. Govigama leaders are quoted as saying "the money tree is being shaken; go pick up all you can". Similar divisive contests were orchestrated in other Karava centres too. Pitting Karava politicians against each other continued into the modern era.

1911- Dr.Marcus Fernando, a Karava candidate, comes forward for the Educated Ceylonese seat in the Legislative Council. he has the support of the Karava elite as well as Govigama elite such as P. B. Ratnayake, L. B. Ranaraja, Hewavitharanas and Emmanuel G. Jayawardena. The Senanayake and Jayewardene brothers promptly bring down 60 year old Ponnambalam Ramanathan who was in retirement in India and create a Govi- Vellala nexus and a caste divide between the Govigamas and the Karava candidate. (Roberts 170) Ramanathan, a Vellala, had recently been forced to retire from the post of Solicitor General for unprofessional conduct (CO.54.693 confidential minute of Cox). Govigama leaders unite at the Legislative Council elections for the Educated Ceylonese seat , support Ponnambalam and defeat Marcus Fernando. They respectively poled 1645 and 981 votes.

1912 - Finally, A. J. R Soysa, a Karava ,is nominated as a Legislative Council member.

1915 - Anti-Muslim riots in Colombo. The Senanayaka brothers and D. R. Wijewardene are among those arrested for inciting the riot. E. W. Perera carries a Memorandum to England. This act has been promoted as a great patriotic act but in Perera's own words, "Everyday on board ship was a day of anxiety, for I did not know whether my friends had not already been marched out of their cells, placed against a wall and shot as had been done to others..."he was doing it to save his friends.

Although E. W. Perera' was neither a Historian nor an expert on flags, permission for his trip to England had been obtained by stating that it was for research at the British Museum. As such he returned with much publicity about 'discovering' a Lion Flag in England, which he said was the 'Royal Flag of Sri Lanka'. D. R. Wijewardene used his newspapers and widely promoted this spurious lion flag as the royal flag of Sri Wickrema Rajasinghe. Thereby they obliterated the real royal symbols of Sri Lanka, the Sun and the Moon, the symbols traditionally also used by the Karava community and introduced a racist flag which has divided Sri Lankans from that day on. See Lion myth.

Dr. Solomon Fernando (1850-1915), a Karava Roman Catholic, addresses the public meeting organised in protest of the arrest of Buddhist leaders. He daringly criticizes the British rulers for imprisoning Buddhist leaders and dies of a heart attack while addressing the meeting. His name is not even mentioned anymore but the person who took a memorandum on these arrests to England, hidden in a shoe, is hailed as the great hero.

1918- Village businessmen of diverse origins tag onto the Govigama identity. The founder of Harischandra Mills Matara, Canda uda Aacharige Odiris de Silva (after changing his ge name to Canda uda Arachchige) recruits employees only from the Govigama caste and publicises his policy with a public sign at his mills.

Around this period, successful Govi caste individuals built Ambalamas (traditional rest houses) at their own costs and introduced a novel concept of having higher seats in them for the Govi caste. The ambalamas at Naranwala and Getakulapadura are two such examples (Dassanayaka 65 & 67)

The rise of the above mentioned, so called 'Govi caste' politicians, the wealth amassed by these families in recent years, the island wide propaganda campaigns by these individuals and the success of petty Govigama traders in regional towns consolidates the peasants throughout the country as one Govigama caste. Caste consciousness of the peasant masses develop and they are told by their leaders that they are the highest caste. (see the traditional low status of this widely dispersed generic group in traditional Sri Lankan society in Govigama)

Consolidation of the Govi caste gathers momentum. Individuals from many castes - anonymous migrants in urban centres - join its ranks. It becomes the default caste open to all who wish to get absorbed into this rising caste. However the political Govigama families of the period (and even their descendants in later times) just exploit the voter base of the Govigama masses but do not share power with them.

it's near impossible for outsiders to similarly enter castes with strong cultural and kin networks such as the Karava, Salagama, Durava, Navandanne etc without detection by their members. These castes also do not experience defections.

1920 - Electoral reforms granting limited franchise brings in a few more Karavs into the legislature. However in 1925 these numbers are reduced by expanding the territorial representation.

1924 – Based on the campaign led by James Pieris demanding a Royal commission of inquiry into the atrocities of the Brtissh Governor Sir John Anderson, the Governor is recalled and the Legislative Council is reconstituted to have a majority of elected representatives. James Pieris gets easily elected now as the Vice President of the Legislative Council (the President was the British Governor) and holds the position until his death in 1930.

1926 – F. R. Senanayake dies and his brother D. S. Senanayake takes his place in the Legislative Council.

1928 – The Donoughmore Commission with hand picked commissioners appointed by Sydney Webb the well known admirer of Trotskyt, arrives in Ceylon. Desiring an equitable and socialist British empire they set up a State Council system for Ceylon and pilot universal adult franchise and general elections - a first for a British colony. Ceylon thereby became increasingly self-governing in its internal affairs. There were two State Councils; 1931-1936 and 1936-1947. Sinhala and Tamil elite politicians opppose universal adult franchise.

1931 - of the 50 elected members in the 1931 State Council 10.5% were Karavas.

1936 -The 1936 Board of Ministers had only one Karava Minister, Dr W. A. de Silva.

1942 - From 1942 to 1947 (under D. S. Senanayake), Karavas were denied any ministerial posts. and thereafter in 1948 there was just one, Henry Amarasuriya; and his wealth was drained.

1943 - D. S Senanayake who was only semi-educated, enlists the support of Oliver Goonetilleke, the son of a Govigama Post Master and a brilliant strategist. Goonetilleke was a successful Civil servant who had served on the WWII War Cabinet of Ceylon with Sir Ivor Jennings. He was well respected by the British officers stationed in Ceylon

1944 – Viscount Soulbury arrives in the country heading a Royal Commission appointed by the British government to institute constitutional reforms. The Board of Ministers headed by D. S Senanayake boycotted the commission, but Senanayake and Goonetilleke meet Soulbury in private. Thereby creating a helpful and cooperative impression to Soulbury. This strategy also kept the other Ministers out of the discussions and with the help of Sir Ivor Jennings Senanayake promoted his own agenda. Goonetilleke virtually becomes the unofficial Secretary of the Commission.

1947 – On 20 February 1947, the Labour government of England decides to grant independence to India. This is followed by the inevitable grant of independence to Ceylon. The official British announcement is made on 18th June 1947, expedited by Oliver Goonetilleke who was in England on Senanayake’s behalf.

Riding on the Independence announcement D. S. Senanayake wins the General election of 14 October 1947

1948- Britain grants Independence to India and divests Sri Lanka as Sri Lanka without India is a liability to them. Without shedding a drop of blood, without ever opposing British rule and without ever risking their lives, D. S. Senanayake and his clique, promoted by kinsman D. R. Wijewardene and his press, become ‘heroes of independence’ to the gullible Sri Lankan public.

Post independence period -

1948 - Senanayake rewards Oliver Goonetilleke by appointing him as the first High Commissioner to England, the best and most important station. Goonetilleke continues to promote Senanayake's interests and remains there until 1951.

As a priority, Senanayake visits the Sri Lankan High Commissions, purchases residential and office premises for them at questionable prices and personally handles the negotiations.

1949 - Karava politician Sir Susantha de Fonseka is sent off to Burma in 1949 as the High Commissioner and from there to China in 1952, keeping him safeley out of the local political stakes.

1949 - Senanayake invites Soulbury to be the Governor General of Ceylon, possibly a component of the overall Independence plan. Soulbury enjoys the perks of the position until his retirement in 1954.

D. S. Senanayake’s son Robert, exploits the rising political power of the family to thrive as a businessman; importing anything from essential food items and vehicles to tyres, exporting local produce such as rubber and end enters the shipping business as well.

1952 –D. S. Senanayake falls off a police horse and dies unexpectedly. His family controlled United National Party sidelines all suitable successors, and appoints DS’s son Dudley who lacked any competence.

1953 – The next choice of the family for the Prime Minister’s post is DS’s close relative John Kotelawela. He gets an opportunity only in 1953, after Dudley resigns, unable to govern the country. Kotelawala is notorious for his contempt for non-govigama castes (Peebles 2006 p104)

- Paddy Lands Act enacted. It empowered the cultivators and made paddy lands useless to the owners - In 1953 the UNP government passed a targeted Paddy Land Act applicable only to the Hambantota and Batticaloa districts. It didn’t apply to the rest of the country. The act required the tenancy agreements between the land lord and the cultivator (ande Goviya) to be written and registered. Ejection of tenant cultivators was permitted only under a few stipulated conditions and eve then a court order was required for ejection. The Act thereby made the landlord powerless and rendered the Paddy Lands useless to the owner. Many Karava land owners such as the Wickremasuriya families of the south lost control of their paddy lands.

1954 – Oliver Goonetilleke is made the first native Governor General of Ceylon on Kotelawala’s recommendation. After the aborted coup of 1962 he retires to England. Interestingly, by then he was affluent enough to become an underwriting 'name' of Lloyds.

1958- The Paddy Lands Act of 1958 limited the Patron-owner’s share from rice paddy lands to a just a quarter of the harvest (Jayannth page 28) This made paddy lands even more worthless to the Karava paddy land owners. Many Karava landlords allowed the ownership of paddy lands to lapse to the Govigama tenant farmers who were cultivating them.

1959- SWRD Bandaranaike is assassinated. The most suitable successor in the SLFP is C. P. de Silva of the Salagama caste. The 'kitchen cabinet' of the SLFP conspires to deny him the leadership and instead gives it to Dahanayake of the Govigama caste (who is not a prominent national figure) as a stop gap and thereafter brings in SWRD’s widow Sirima, an absolute greenhorn to politics, as the party leader.

1962- a blotched coup enables Sirima to appoint more of her relatives to important positions, bypassing the seniority and capability of others.

William Gopallawa, a relative of Sirima is appointed as the Governor General.

• Over the period, extremely capable Karava politicians such as H. W. Amaraasuriya, W. A. de Silva, Susantha Fonseka, Sam P. C. Fernando, P. de S. Kularatne, Montague Jayewickrema, Ronnie de Mel, Tyrone Fernando, G. L. Pieris and others are used by the Govigama political families to bring in votes and money. But these and other competent statesmen from other castes are kept well away from heading the state.
• Establishing the state owned CWE (Co-operative Wholesale Establishment) in 1960 by the Sirima Bandaranaike’s government with island wide branches - to compete with the mostly Karava southern traders in interior towns and driving them to bankruptcy

• Establishing the Fisharies Corporation and undermining the businesses, power and influence of Karava fish wholesalers, transporters, boat owners, ice manufacturers and other connected enterprises (Jayannth page 21)
• Establishing the Peoples Bank and undermining the influence of Karava capitalists(Jayannth page 21)
• State acquisition of Karava owned Bus companies
• State control of the liquor industry
• Private Schools established by Karava philanthropists in predominantly Karava regions taken over by the state and then neglected. Educational opportunities thereby deprived to rural Karava youth.
• State sponsored propaganda by Govigama dominated governments to falsely say that the Govi caste was historically a high caste (See Govi Supremacy Myth)
• Premier ecclesiastic status (and thereby power)given by Govigama dominated governments to the Govigama only Siyam NikayaBuddhist sect .
• The principal places of Buddhist worship in Sri Lanka including the Temple of the Tooth Relic, Adam’s Peak, Kelaniya and over 6,000 other temples are under the control of the 'Govigama only' Siyam Nikaya. It brings political power and vast income to their Govigama monks. Other castes are denied and deprived this income or the right to control these sites. Patronage by Govigama-dominated governments perpetuate this discrimination.
• Electoral divisions redrawn many times. The new divisions return more Govigama candidates than before

1971- Insurrection in the south of the country by youth from several minority castes. The movement is led by Rohana Wijeweera, a Karava revolutionary. Summary execution by the government of large numbers of future Karava and other minority caste leaders involved in the insurrection.

1972-

• State acquisition of plantations targeting the Karava landed gentry class and the overnight impoverishment of that class. - The Land Reform Act of 1972 imposed a ceiling of twenty hectares on privately owned land. It excluded land owned by foreign and local companies and targeted individual holdings. 228,000 hectares were seized and handed over to newly created state institutions staffed mostly by inexperienced relatives of Sirimavo, the Prime Minister. . If genuine Land reform was the intent of the State, the owners could have been given time to divest their properties rather than surreptitiously bringing the reform act overnight. Compensation was meager and delayed by years thus depriving them of other business opportunities. Only a few acres were distributed among the masses to broad base land ownership. The rest of the Land remained with the state. As such the malicious anti-Karava intent of the Land Reform act is obvious. Most estates were later sold off by the state to others..
• State acquisition of additional houses targeting Karava residential property owners. See an exampleof a Karava mansion that had to be disposed to comply with the law.
• Enactment of a Rent Act which makes it near impossible to evict tenants. See an example of how a Karava mansion was lost as a result.

• State acquisition of Karava businesses

• Neglect of Karava majority regions with no development and no opportunities for the people

• Discreet maneuvers to keep Karava politicians from reaching the top.

1980s onwards -

• The martial nature of the Karava propels many Karava youth in the south to lead rebellious movements against the hegemony by a few Govigama families. Such movements are suppressed by the summary execution of large numbers of future Karava leaders by para-military squads. The elimination of hundreds of emerging youth leaders paves the way for those without any leadership qualities to step in as leaders of the nation.

• Separatist movement in the north of the country led by several Tamil speaking minority castes against the rule of the above Govigama (and cohabiting Vellala) families. The movement was led by Prabhakaran, a Karava from Velvettiturai. The decimation of fearless Karavas on both sides of the ethnic war as commanders and soildiers of the Sri Lankan army and the LTTE. Some of the Karava Commanders and Generals who led the Sri Lankan Army against the LTTE are : Srilal Weerasooriya, Rohan Daluwatte and Sarath Fonsekawho finally defeated the LTTE. However Fonseka was removed from his post, within a few days of winning the war, wasn't celebrated as the hero of the war and is not even mentioned anymore.
• Govigama families began to dominate Sri Lankan politics during the 1930s State Council days and since then the representation of non-Govigama castesin parliament has dropped drastically and fallen well below their population percentages.
• Since independence, Sri Lankan governments have not even tried to share power with or integrate the Govigama masses, the non-Govigama castes and the religious and ethnic minorities into the government. As such the non-Govigama castes see it as a Govigama government, the Tamils see it as a Sinhala government, the Christians, Hindus and Muslims see it as a Buddhist government and the poor see it as a government of the rich and powerful.
• Also since independence the checks and balances of democracy have been made inoperative and all aspects of society have been politicized.
• The domination of the SLFP by the 'so called Govigama' Bandaranaike family appears to have been ended with the ascension of Mahinda Rajapakse from a family that joined the Govigama identity group during the 20th century. Is Mahinda Rajapakse, who comes from a political family that battled three generations of southern Karava politicians, against the Karava community ? Judge for yourself - his Cabinet of over a hundred ministershas only one Karava minister.
• The UNP is however still controlled by a descendant of the 'so called Govigama' Wijewardene/Senanayake family. These two main political parties seem to be either uninterested or incapable of introducing democratic procedures within their party structure to elect the party leaders and representatives. Such decisions appear to be made by an inner core of (unelected) personal supporters and ratified by a show of hands by committee members. Voting within the parties is never by secret ballot. As such until the two main political parties introduce/practice democracy within their parties and empower their party members, democracy in Sri Lanka will continue to be a mockery, limited to merely holding periodic elections and fielding candidates chosen by an inner core of people without a public mandate. Democratic choice for Sri Lankans is, and will be, the right to "choose" candidates from a list that has already been chosen by an unelected inner core of these parties.

2009 -

• Is President Mahinda Rajapakse, who comes from a political family that battled three generations of southern Karava politicians, against the Karava community ? Judge for yourself - his Cabinet of over a hundred ministershas only one Karava minister.
• Army General Sarath Fonseka, A Karava from Ambalangoda defeats the LTTE. Within a few days of winning the war ,President Mahinda Rajapaksa removes General Fonseka from his post . The General isn't celebrated as a hero. The President and his brother Gothabhaya Rajapakse attempt to take all the credit. A million dollar media campaign promotes the President.
• October '09 - Karava Vs Karava politics are used by the two main political parties - October '09 Southern provincial council election - trickery on Galappaththi in Matara and Galle candidates in Island politicsThe Karavas foolishly fall prey to such schemes without realising that they are being used and that they will never be allowed to reach the top.
• General Sarath Fonseka retires from the army. The government removes his security and gives him only a few days to vacate his official residence. Listen to his interview in which he speaks about how the Government treated the war hero.
• The general is accepted by the joint opposition including the UNP and the JVP as their common Presidential candidate. Since independence, this is the first time a person from the Karava community, or for that mater from any other significant non-Govigama community (President Premadasa wasn't a Goigama either. But he was from a miniscule caste without numerical strength) got an opportunity to be elected as the Head of state of Sri Lanka.

References

• CO - Dispatches of the Government of Ceylon to the Colonial Secretary, Colonial Office, London
• Baldaeus Philip 1672, Translation of 1703 A Description of Ceylon
• BITC The Bulletin of the Institute of Traditional Culture I, Madras University 1961
• Burnand Jacob The Memoir of in Ceylon Miscellany I 1842
• Chikkarangegowda Talakkadu 1999 Sharadambeya Punarpratishtapanacharya Tippu Sultan India
• Dalton Descriptive Ethnology of Bengal
• Dasanayake Rohita Ambalama saha Samajaya 2000 Ariya Publishers Warakapola
• Elliot H. M. Memoirs of the races of the north-western provinces of India 1869 London
• EZ (Epigraphia Zeylanica) Colombo Museum
• Habib Irfan The Agrarian system of Mughal India 1999 Oxford

• Jayannth Dilesh 2006 Electoral Allegiance in Sri Lanka, Cambridge University Press

• JRASCB - Journal of the Royal Asiatic Society (Ceylon Branch)

• JRAS – Sri Lanka Branch New Series, Vol LI, 2005 M. U. de Silva Caste considerations in native appointments.
• Kurukula Charithaya part I 1968 Kurukula Vendar A. S. F. Weerasuriya
• Madras Government Epigraphy, Stone inscriptions 1922
• Mv - Mahavamsa
• Neville Hugh Oriental Studies

• Paranavithana S. 1970 Inscriptions of Ceylon Vol I Early Brahmi Inscriptions

• Perniola Fr. S. J. The History of the Catholic Church - Portuguese period
• Peebles Patrick 1995 Social Change in nineteenth century Ceylon
• Peebles Patrick 2006 History of Sri Lanka
• Pieris P. E. The Ceylon Littoral, AD 1593
• Queyroz Fr. S. J. 1688 The Temporal and Spiritual Conquest of Ceylaö
• RAS Transactions of the Royal Asiatic Society London 1831 volume III
• Ramanayar N. V. Vijayanagara – Origin of the city and empire 1933
• Rangacharya Inscriptions of the Mardas Presidency Vol. III
• Rice R. L. Mysore and Coorg from their inscriptions London 1928
• Roberts Michael Caste conflict and elite formation London 1982
• Sastri Nilakanta K.A. Pandyan Kingdom
• Sastri Nilakanta K.A. The Cholas
• SLNA - Sri Lanka National Archives
• Tod James Annals and antiquities of Rajasthan Reprint 1914
• Valentyn Francois Description of Ceylon 1735 S. Arasarantam edition London 1978
• Valentyn Francois - Mitsgaders een wydluftige
• Landbeschryving van’t Eyland Ceylon etc. Joannes van Braam Amsterdam 1726
• Valignano S. J. Malacca 1577. A Summary report on India November 22nd to December 8th
• Yatala Vehera 1987 Department of Archaeology Sri Lanka

King Kirti Sri Rajasinghe (1747 - 1782) of the Kshatriys Vaduga Dynasty (See Vaduge)

The 4th Maha Mudliyar of British Ceylon, Christofel de Saram (assumed name Wanigasekera Ekanayake) and his son Johannes Hendrick.

Johannes was one of two de Sarams sent to England for education at the expense of the British government. He sailed to England as a 14 year old boy, on 15/03/1811, with the retiring Governor of Ceylon Maitland.

This De Saram family of mixed origin Sinhalises itself by posing as the representatives of the masses and subsequently convinced the British rulers that they are from the numerous Govigama caste

Karava King Veera Puran Appu (The name of Karava Kandyan king Wimaladharmasuriya prior to becoming king was 'Koon Appu') from Moratuwa who led the rebellion against British rule in 1848. He was crowned as the king of Kandy on July 28 1848 by the high priest of Dambulla and chiefs such as Dullewa, Godahella, Ukuwela, Kongoda and Ratwatte Banda. His name was Weerahennedige Francisco Fernando and Veera Puran Appu was the name taken by him at his coronation. His Uncle was the first Sri Lankan Proctor in the Kandyan province and Francisco was living in his house when he decided to lead the rebellion. The above postage stam issued in his honour shows his battle flag emblazoned with the Karava Sun & Moon insignia. Click to listen to a Puran Appu ballad

"Bagatalle House" of the Karava de Soysa family where prince Alfred and guests dined off gold plates and goblets with gold forks and knives. The house set on 120 acres of prime land in Colpetty was renamed "Alfred House" in honour of the prince. This mansion was demolished to make way for the Duplication Road charted right through the house.

Dodanduwe Piyaratana Tissa Thero (1826 -1907) from the Karava Weerasooriya family of Dodanduwa (above) and the poor likeness Postage stamp issued on 22/05/84 to commomorate him (below) He was the Maha Nayaka of the Amarapura Nikaya circa 1860s. He established Sri Lanka's first Buddhist school in 1869 and also initiated and popularize the 'Poruwa' ceremonty at Buddhist weddings. He ordained The Tibetan Monk S. Mahinda and admistered 'pansil' to Olcott. The stone Buddha satue in his Sailabimbarama temple is from Kaveri Pattanum, south India.

Arnolis Alexander Weerasooriya (1857-1888), also from the Karava Weerasooriya family of Dodanduwa. He was the first non-European Colonel of the Salvation Army and second in command on the Indian sub-continent.

Govigama Mudaliyar Don Spater Senanayake, (son of Don Bartholomew, born 1847, Plumbago merchant, learned the trade while working at the mine of Karava entrepreneur John Clovis de Silva, conferred rank of Mudaliyar by British Governor West Ridgeway) with his son-in-law F.H. Dias- Bandaranaike, sons Don Stephen (D. S. Senanayake - first Prime Minister of Ceylon), Don Charles (D.C.) and Fredrick Richard (F. R. ), daughter Maria Frances and wife Dona Catherina Elizabeth Perera. They were Anglican Christians. D. S. Senanayaka's wife Molly Dunuwila too was a Christian but the Senanayake's put on Sinhala Buddhist garb for the electorate.

The "Botale Walauwwa" of Mudaliyar Don Spater Senanayake. Botale is the Sinhala word for 'bottle' and it is said that the house had been known as a 'bottle shop' because Don Spater was an Arrack renter (government licensed distributor of coconut brandy in the area)

Sir James Peiris (above), A Karava and a pioneer political activist was the victim of Govigama caste conspiracies from the 1880s to the early 1900s. Ironically, 50 years later the Karava hating D. S. Senanayake appears to have fashioned his media images after Sir James Peiris. James Pieris was a respected senior statesman, a Barrister with double firsts from Cambridge and the first non-European to be elected President of the Cambridge Union. Therefore it was not surprising that the semi-educated D. S. Senanayaka with no qualifications would model his image after him.

A 1912 Temperance Rally organized by the Senanayake brothers (sons of a former Arrack renter) who were seeking racial, religious and other divisive issues to make political capital

Dr. Marcus Fernando (b 1864 d 18/12/1936 in England) - A Karava and a victim of the 1911 Govigama / Vellala conspiracy

The Karava philanthropist, Mrs Jeramias Dias (Pattini Hennedige Warnadeeptya Kurukulasuriya Selestina Rodrigo from the Rodrigo family of Panadura), founder of Visaka Vidyalaya in 1917. She gave away over Rs. 2 million to charity a colossal sum at that time. However D. B. Jayathilleke from the Govigama cabal had got in as the Treasurer of the school and as such funds were always in short supply.

The situation was the same at the YMBA too where Jayatilleke was handling money. Old timers narrate how Jayatilleke used to visit Karava philanthropists before the AGM and plead to cover up shortages. Jayatilleke also toured the country collecting large donations from Karava businessmen, purportedly for building schools and other projects – all in the name of Budddhism and targeting the generous and pious qualities of the wealthy Karavas. However, money disappeared, Jayatilleke became a hero and the names of the Karava donors are never mentioned.

W. A. de Silva, another Karava philanthropist mortgaged his “Sravasti’ mansion to settle Jayatilleke’s staggering debts at the Colombo YMBA and lost his mansion “Sravasti’. It is near the Colombo museum amd is now a hostel for government Ministers.

D. S Senanayake's "Woodlands". It was near Colombo's General cemetery, away from the fashionable Cinnamon Gardens area where the Karava mansions were situated.

D. S. Senanayake in England with Oliver Goonetilleke at his service. Goonetilleke appears to have been standing at a reverential distance from D. S. and the photograph edited to bring him to 'rubbing shoulders' distance.

The Practical Sinhala Dictionary 1982 - Published by the Department of Cultural Affairs. (This was challenged in the Supreme Court by offended parties at their own cost (SC Appn. 98/82), and also reported to the Human Rights Commission (Settlement of 02/12/87). The Editor, Harischandra Wijetunga (subsequent leader of the Sinhala nationalist political party ) and the Publisher (The Ministry of Cultural Affairs), defended themselves using public funds and finally agreed to correct the offensive definitions . However by then the dictionary had been distributed countrywide and the copies in school and regional libraries remain uncorrected.)See Govi Supremacy Myth

Vice Admiral Asoka de Silva, Commander of the Sri Lankan Navy 1983 -1986. Grandson of Karava Mudaliyar Thomas Rodrigo

Karava Revolutionary Patabendi Don Nandasiri Wijeweera alias Rohana Wijeweera (b. 14.07.1943 killed 13.11.1989) the founder leader of the JVP

Karava Revolutionary Velupillai Prabhakaran the founder leader of the LTTE

Lieutenant de Vas Gunawardena was the first Army officer to die in the Eeelam war. He and his contingent of 13 solders were killrd by the LTTE in 1983. Their deaths were used by the J. R government to spark off anti-Tamil riots.

Karava General Srilal Werasooriya

Karava General Rohan Daluwatta

Karava General Sarath Fonseka above and below when he was Commander of Jaffna. In 2003 he was transferred out of Jaffna by another Govigama President because he was doing his job too well - click here