{"id":95710,"date":"2022-07-17T14:54:48","date_gmt":"2022-07-17T14:54:48","guid":{"rendered":"https:\/\/websitedesigns.com.au\/elankanew\/?p=95710"},"modified":"2022-07-17T14:54:48","modified_gmt":"2022-07-17T14:54:48","slug":"about-the-portuguese-burghers-and-kaffirs-by-michael-roberts","status":"publish","type":"post","link":"https:\/\/websitedesigns.com.au\/elankanew\/about-the-portuguese-burghers-and-kaffirs-by-michael-roberts\/","title":{"rendered":"About the Portuguese Burghers and Kaffirs-by Michael Roberts"},"content":{"rendered":"

About the Portuguese Burghers and Kaffirs-by Michael Roberts<\/span><\/span><\/h1>\n

\"Michael<\/p>\n

Source:<\/span><\/strong>Thuppahis<\/a><\/span><\/p>\n

Nan<\/strong>, in\u00a0Island, 4 November 2017\u00a0\u00a0where the title reads as\u00a0<\/strong>\u201cThe Portuguese Burghers and Kaffirs\u201d<\/span><\/p>\n

Ethnic groups are disappearing and thus the research interest on these endangered human groups, their language and culture.\u00a0One such research that is on-going is on the Portuguese Burghers by the Universidade de Lisboa with funding from the Endangered Languages Documentation Programme of SOAS, University of London. The International Centre for Ethnic Studies (ICES) which is collaborating with the research, facilitated a discussion on the Sri Lankan Portuguese Burghers and their heritage with those on the research project: Hugo Cordosa, Patricia Costa, Rui Pereira, Mahesha Radakrishna \u2013 all of the University of Lisbon;\u00a0Dinali Fernando\u00a0of the University of Kelaniya and\u00a0Earle Barthelot, representative of the Portuguese Burgher Community and former secretary of the Burgher Union of Batticaloa..<\/strong>\u00a0This was on Tuesday 31 October.<\/span><\/p>\n

A Comprehensive Research Study<\/strong><\/span>
\nDetails of the research project were presented verbally by the speakers and via power point projection. Their study is much into the language spoken by the Portuguese Burghers who live mostly in Batticaloa, Ampara and Trincomalee, estimates of population families being 800 in Batti, 200 in Ampara and 525 in Trinco.\u00a0<\/strong>The language and its orthography (the conventional spelling system of the language) are being closely studied through conversations and recordings of conversations among members of the communities, and the study of the few texts written and\/or published by Portuguese Burghers. Their unique music, song and dance and culinary arts are also closely scrutinized.The main aim of the project as its title denotes is to study the Sri Lankan Portuguese Burghers and their heritage, but along with this will be the setting up of an archives of existing books of the community, recordings and video tapes of their narratives, songs, dance and music.\u00a0Still extant are the first grammar -1811 by Berenger; first dictionary by Fox -1819 and trilingual English\/Sinhalese\/Portuguese dictionary; an early Bible in Creole \u2013 1852; and manuscripts of song 1869-1886, which are in London.<\/strong><\/span><\/div>\n
\"\"<\/div>\n
<\/div>\n

<\/p>\n

<\/div>\n
Interesting facts that emerged.\u00a0<\/strong>I found the presentations made by Earle Barthelot and Dinali Fernando very interesting. Earle gave an intimate picture of the communities of which he is an active member. Dividing his analysis to various heads he spoke on their occupations, social customs, cuisine, sports, dress and legal identity.The Portuguese Burghers are descendents of the Portuguese who came over to Ceylon in 1518 and colonized most of the coastal belt until they were defeated by the Dutch in 1658. They intermarried with the Sinhalese, Tamils and the Kaffirs who were already living in the island, being descendents of earlier Portuguese traders and the African slaves they brought over. These Burghers speak a language that is a Creole derivative which is slightly different from pure Portuguese and of course with a transference of words from Sinhala and Tamil which transference also occurred in the opposite direction. Their cuisine likewise was absorbed by other cultures, breudher for example. They are Roman Catholics. Marriages are usually arranged and their national dress for women is a dress (frock or gown). They were employed mostly in the Ceylon Government Railway but most were craftsmen, cobblers, ironsmiths, tailors and mechanics. During WW II they fought along with the Kaffirs in the Allied Forces contingents. Their favourite sport is football while their music and dance have been adopted from the Kaffirs \u2013 Kaffringa and Baila music.<\/span><\/div>\n
<\/div>\n
Barthelot spoke on the discrimination his community suffers \u2013 earlier from the Dutch Burghers, the British colonials and now the Sri Lanka government<\/strong>. He said they were looked down on by the Dutch descendents so they retaliated by parodying the name Dutch Burgher Union to Doubtful Burgher Union! The government did not recognize them as a separate ethnic group nor their language. This is being addressed now. They were made to sign documents in Tamil and their names were thus slightly altered. School curriculums totally neglected them and school children were classified as Sinhala or Tamil, mostly the latter.\u00a0Their legal identity is usually under \u2018Other\u201d. Their mother tongue is totally ignored. Their IDs list them as Tamils mostly.<\/strong><\/span><\/div>\n
<\/div>\n
I was in empathy with Dinali\u2019s presentation as she started by quoting terms used on the Portuguese Burghers \u2013 Sapaththu Lansi and worse. This I admit with a sense of shame. We were guilty of such meanness through our ignorance. We had friends who proudly proclaimed they were Dutch Burghers and so, far above the others descended from Portuguese traders who came to this island. When the near mass exodus of Burghers began in the early 1960s because of the Sinhala only government policy, we heard that Australia allowed only \u2018white Burghers\u2019 to enter and thus you had to prove you were Dutch or British descendant producing proof from even church records of marriages and christenings. Dinali said that she made a study of the realities of the Portuguese Burghers in Sri Lanka and attitudes, identities, and opinions of low esteem. She said the demarcation between the Dutch and Portuguese Burghers was an artificial division because they were both colonial descendents of European nations. The Portuguese Burghers as they lived in the North East and East of Sri Lanka suffered the devastating effects of the tsunami and during the years of the civil war, but one advantage was that they escaped conscription by the LTTE being labeled Burgher or Sinhalese.<\/span><\/div>\n
Ethnic Group of Kaffirs<\/strong><\/span><\/div>\n
\n

The\u00a0Sri Lankan Kaffirs\u00a0(cafrinhas, kapiriyo\u00a0in\u00a0Sinhala, kapili\u00a0in\u00a0Tamil) are an ethnic group in\u00a0Sri Lanka\u00a0who are partially descended from 16th century\u00a0Portuguese\u00a0traders and\u00a0Bantu\u00a0slaves who were brought by them to work as labourers and soldiers\u00a0\u00a0to fight against the\u00a0Sinhala Kings. They are very similar to the Zanj-descended populations in\u00a0Iraq\u00a0and\u00a0Kuwait, and are known in Pakistan as Sheedis and in India as\u00a0Siddis.\u00a0The Kaffirs spoke a distinctive\u00a0Creole\u00a0based on\u00a0Portuguese which evolved to the Sri Lankan Kaffir language (now almost extinct).\u00a0<\/strong>Their cultural heritage includes the\u00a0dance\u00a0styles Kaffringna\u00a0and\u00a0Manja\u00a0and their popular form of dance music\u00a0is Baila. They are a few thousand in number and originally followed a folk religion but were converted to Roman Catholicism with the occupation of the maritime areas by the Portuguese traders who turned colonists.<\/span><\/p>\n

The Portuguese, Dutch, and the British used the Kaffirs as a part of their naval forces and for domestic labor.\u00a0When Dutch colonialists arrived around 1650, the Kaffirs worked on cinnamon plantations along the southern coast and some had settled in the Kandyan kingdom.\u00a0Some research suggests that Kaffir slaves were employed as soldiers to fight against\u00a0Sri Lankan kings, most likely in the Sinhalese\u2013Portuguese War, (Mulleriyawa (1562) and\u00a0Randeniwela (1630),<\/span><\/p>\n

Thus\u00a0being earlier domiciled here in Ceylon, the Kaffirs are distinct from the Portuguese Burghers though they share language and culture traits.<\/strong><\/span><\/p>\n

The on-going project by the University of Lisbon would help much in restoring the identity and language of the Portuguese Burghers of Sri Lanka.<\/span><\/p>\n<\/div>\n

\n
\u00a0\u00a0\u00a0 *** ***<\/span><\/div>\n

\"a<\/span><\/h3>\n

\u00a0A NOTE by Michael Roberts<\/strong><\/span><\/h3>\n
\n

This is an encouraging and welcome study. I am, however, surprised that neither the researchers nor Nan seem to be aware of\u00a0the ongoing work<\/a>\u00a0of\u00a0Shihan de Silva Jayasuriya<\/strong>\u00a0of\u00a0the Institute of Commonwealth Studies;<\/a>\u00a0earlier work in the Eastern pPovince by\u00a0 the American scholar\u00a0Kenneth David Jackson of Yale University<\/a>\u00a0and the tit-bits that could be garnered from the work on the \u201cCoast Veddahs\u201d edited by\u00a0KNO Dharmadasa & SWR de Samarasinghe;<\/strong>\u00a0or the British documents edited by\u00a0Vimalananda Tennekoon<\/strong><\/em>\u00a0and the Editions on\u00a0Sinhala Verse<\/em>\u00a0collected by\u00a0Hugh Neville<\/strong>\u00a0\u2013to name just a few from long list of \u2018openings\u2019.<\/span><\/p>\n

The well-meaning remarks of disparaging epithets must attend to the combination of caste and\/or racial epithets that occurred under colonial rule \u2013building on deep boundaries rooted in caste differentiation that existed before the colonial interventions. Some understandings of this aspect and the searing sword of pejorative epithets could be gleaned from the opening chapter in Roberts et al,\u00a0People Inbetween<\/em>\u00a0<\/strong>(1989) which is entitled \u201cPejorative Phrases:\u00a0 the Anti-Colonial Response and Sinhala Perceptions of the Self through Images of the\u00a0Burghers.\u201d<\/strong><\/span><\/p>\n<\/div>\n<\/div>\n

Shihan de Silva Jayasuriya:\u00a0The African Diaspora in Asian Trade Routes and Cultural Memories<\/em>\u00a0<\/strong>(UK: Edwin Mellen Press, 2010)<\/span><\/p>\n

Kenneth D. Jackson:<\/strong>\u00a0A Hidden Presence: 500 Years of Portug<\/strong>uese Culture in India and Sri Lanka<\/em>\u00a0(1995)<\/span><\/span><\/p>\n

\n
\n
Shihan de Silva Jayasuriya:\u00a0The Portuguese in the East: A Cultural History of a Maritime Trading Empire<\/em>
\n<\/strong><\/span><\/div>\n
<\/div>\n
Allan R. Juriansz:\u00a0Colonial Mixed Blood: A Story of the Burghers of Sri Lanka<\/em><\/strong>\u00a02013<\/span><\/div>\n
<\/div>\n<\/div>\n<\/div>\n
\n
Pon Kulendiren:\u00a0\u00a0\u201cWhere Music transcends Ethnic Divisions,\u201d\u00a0<\/em><\/strong>21 March 2017,\u00a0\u00a0https:\/\/thuppahis.com\/2017\/03\/21\/where-music-transcends-ethnic-divisions-sinhala-nona\/#more-24614<\/a><\/span><\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

About the Portuguese Burghers and Kaffirs-by Michael Roberts Source:Thuppahis Nan, in\u00a0Island, 4 November 2017\u00a0\u00a0where the title reads as\u00a0\u201cThe Portuguese Burghers and Kaffirs\u201d Ethnic groups are disappearing and thus the research interest on these endangered human groups, their language and culture.\u00a0One such research that is on-going is on the Portuguese Burghers by the Universidade de Lisboa […]<\/p>\n","protected":false},"author":3,"featured_media":95711,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"aside","meta":{"footnotes":""},"categories":[20,42710],"tags":[45803,29441,45802],"class_list":{"0":"post-95710","1":"post","2":"type-post","3":"status-publish","4":"format-aside","5":"has-post-thumbnail","7":"category-articles","8":"category-michael-roberts","9":"tag-dinali-fernando","10":"tag-michael-roberts","11":"tag-universidade-de-lisboa","12":"post_format-post-format-aside"},"yoast_head":"\nAbout the Portuguese 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