{"id":201210,"date":"2019-05-04T00:14:12","date_gmt":"2019-05-03T18:44:12","guid":{"rendered":"https:\/\/www.colombotelegraph.com\/?p=201210"},"modified":"2019-05-06T12:19:23","modified_gmt":"2019-05-06T06:49:23","slug":"where-muslim-is-an-ethnic-label-as-well-as-a-religious-typification","status":"publish","type":"post","link":"https:\/\/www.colombotelegraph.com\/index.php\/where-muslim-is-an-ethnic-label-as-well-as-a-religious-typification\/","title":{"rendered":"Where \u201cMuslim\u201d Is An Ethnic Label As Well As A Religious Typification"},"content":{"rendered":"

By Michael Roberts<\/a> \u2013<\/b><\/p>\n

\"\"<\/a>

Dr. Michael Roberts<\/p><\/div>\n

From Waleel Aly<\/a> to Greg Sheridan and Brendan O\u2019Neill[1] the foreign writers who have ventured to comment on the recent Islamic jihadist attacks in Sri Lanka have invariably considered the category \u201cMuslim\u201d to be a religious identity. This is not completely erroneous. But this reading obscures the fact that the term is also an ethnic concept when placed in juxtaposition with the terms Sinhalese (Sinhala) and Tamils<\/b>. Within the island one must attend carefully to the context of usage. Not surprisingly, these foreign reporters are unaware of these nuances.\u00a0<\/span><\/p>\n

Those whom we refer today in Sri Lankan English as \u201cMuslim\u201d were described till about the 1930s as \u201cMohammedan\u201d and\/or \u201cMoor.\u201d The term \u201cMoors\u2019\u2019 was a racial category rendering them different from the term \u201cMalay\u201d \u2013 so that the Malays were a separate category under \u201cRACE\u201d in the 1921 census and counted as distinct from the Sinhalese, Tamils, Moors, Europeans, Burghers & Eurasians, Veddas and \u201cOthers.\u201d[2] This differentiation is enshrined in the Sinhala speech insofar as Malays are identified as ja<\/i><\/b>, javun<\/i> <\/b>or <\/i>javo<\/i><\/b>; while the Moors are described as yon<\/i><\/b> or marakkala<\/i><\/b> or thambiyo.<\/i><\/b><\/p>\n

There is a looseness and some slippage however — because marakkala<\/i> and thambi<\/i> can also refers to \u201cMohammedans\u201d and\/or \u201cMuslims\u201d (and therefore could conceivably embrace most Malays?). The Mohammedans (Moors) were, in their turn, differentiated into \u201cCeylon Moors\u201d and \u201cIndian Moors\u201d — with the former attributing themselves with Arab descent rather than Indian descent.\u00a0<\/span><\/p>\n

This picture is further complicated by the presence in the island, and particularly in Colombo, of small trading and business communities from India who adhere to strands of the Mohammedan or Muslim faith: namely, the Borahs, Memons, Sindhis \u2013 communities that are not from the Sunni side of the Islamic religious order.\u00a0<\/span><\/p>\n

Therefore, \u201cMohammedan\u201d (or Muslim) takes its meaning from its context of usage. In juxtaposition with the categories Burgher, Sinhalese, Tamil, Malay, it is an ethnic label. Where aligned in distinction from Hindus, Buddhists and Christians, it is a religious category. It therefore carries a duality of meaning. This dual-sidedness is accentuated by the Sinhala usage. The Sinhala word, marakkala <\/i>(Moor), is often used to refer to Mohammedans as well. Though there is ambiguity on this point, marakkala <\/i>does not, unlike the English word \u201cMohammedan\u201d (Muslim), usually encompass the j\u0101<\/i> (Malays).\u00a0<\/span><\/p>\n

Indeed, the more erudite Sinhala word for Moors was yon<\/i> (yona<\/i> and yonaka<\/i>) in distinction from javun, javo, ja<\/i>. Thus, Piyadasa Sirisena the Sinhala activist and polemicist directed his chauvinist diatribes in both literary novels and newspaper spats at the yon<\/i>[3]. <\/b>I am reliably informed that this label is no longer widespread insofar as the English word \u201cMuslim\u201d has been incorporated in Sinhala-speech as a group-marker. When Sinhalese today wish to be caustic and derogatory, the term they deploy is likelsy to be hambaya<\/i> or hambayo <\/i>(plural) \u2013 a word that has a long history[4].<\/p>\n

Another appellation that was in use in the past was thambi<\/i> and thambiya \u2013 <\/i>with the plural being thambiyo<\/i> or thambiyas.<\/i> The inflection \u201cya<\/i>\u201d and its context of usage can render the word into a disparaging epithet.<\/p>\n

Given such dualities, and the ambiguities attached to the everyday usage of such terms, it is not surprising that one finds the terms \u201cMoor\u201d and \u201cMohammedan\u201d being used interchangeably in the official British literature, sometimes in the same document[5].\u00a0<\/b>Indeed, it is probably because of such ambiguity, and because the category Mohammedan is both an ethnic and a religious label, that the term \u201ccommunity\u201d has become such an important part of the English vocabulary in Asia.\u00a0<\/span><\/p>\n

If one visits the Census of Ceylon 1921<\/i> one will find one section devoted to the \u201cRaces.\u201d These groups are identified as Sinhalese, Tamils, Moors, Europeans, Burghers & Eurasians, Malays, Veddas, and Others. The Moors in their turn were subdivided into \u201cCeylon Moors\u201d and \u201cIndian Moors.\u201d The 1963 Census seems to have been the last enumeration which sustained this internal differentiation: recording 55,400Indian Moors or 0.52% of the total population[6].<\/p>\n

The census work seems to be cast in archaic stone because even to this day the enumeration does not adhere to local argot (in the practice of using \u201cMuslim\u201d as an ethnic label); but \u201cdescribes\u00a0 <\/span>the ethnic groups as follows: Sinhalese, Sri Lanka Tamil, Indian Tamil, Sri Lanka Moor,<\/b> Burgher, Malay, others\u201d (email note from KK de Silva \u2013 see below). However, it is likely that the enumerators on the ground sorted this out in pragmatic ways and converted answers that said \u201cmuslim\u201d or \u201cmarakkala\u201d into the box \u201cMoors.\u201d<\/p>\n

APPENDIX: Ethnographic Data via Inquiry sent to Email Contacts<\/b><\/p>\n

Please comment and Correct me if I err:<\/b><\/p>\n

A = I notice that reportage abroad \u2013but also maybe in Sri Lanka – treats the term \u201cMuslims\u2019 as a religious category. But in my view the term is often an ethnic concept when placed in juxtaposition with Sinhalese (Sinhala) and Tamils. Correct?<\/b><\/p>\n

B = in this regard clearly we must look at Sinhala usage\u201d where I believe the term <\/b>marakkala\u00a0 <\/i><\/b>or <\/b>yon<\/i><\/b> [or \u201cMulsim\u2019 inserted into Sinhala talk] is an ethnic term in the sense<\/b> jaatiya<\/i><\/b> or <\/b>daya<\/i><\/b> or <\/b>janavargaya.<\/i><\/b><\/p>\n

Michael<\/i><\/b><\/p>\n

ANSWERS FROM EARLY BIRDS<\/b><\/p>\n

Vinod Moonesinghe, 1 May 2019<\/b><\/p>\n

Correct. It is analogous to the term “Jews”. Like the Jewish people in medieval times, Sinhalese or Tamil people may become Muslim by religious conversion, most often cemented by marriage. In the Kandyan kingdom, Muslims were traders and money lenders. According to Davy, they were considered to belong to the Karawa caste, who also traded.<\/p>\n

They are distinct from other Muslim ethnic groups, such as Malays, Bhoras or Memons.<\/p>\n

Merchants were known as “hambankarayo”, derived from “hambaankarayo” (a “hambaan” being a country craft, from “sampan”) and the term is also used in the Kandyan provinces for peddlers.\u00a0 Muslims being traders, they were also identified thus, and they came to be known as “hambayo”<\/b>.<\/b> Initially the term may have been used for coast Muslims as distinct from marakkala (“Moor”) for Ceylon Muslims,<\/p>\n

Marakkala is rarely used today, the Muslims preferring to be known as “muslim”. The preferred colloquial term among the Sinhalese is “thambi”, originally a term of respect, but now derogatory.<\/p>\n

Hassina Leelarathna, 1 May 2019<\/b><\/p>\n

I was not aware that Malays were referred to as\u00a0marakkala (<\/i>other than in error).\u00a0 Wouldn’t go down well with many Malays — at least the older generations.<\/p>\n

To let you into a community secret — there’s a derogatory Malay word for Moors:\u00a0killin<\/i> (pronounced kill-inn not killing). There’s also some reverse slippage with Moors being referred to as Hambaya, which, as you might know, originally referred to Hambantota Malays, used now for all Malays (also derogatory).<\/p>\n

There’s also some reverse slippage with Moors being referred to as Hambaya, which, as you might know, originally referred to Hambantota Malays, used now for all Malays (also derogatory).<\/p>\n

Correct. It is analogous to the term “Jews”. Like the Jewish people in medieval times, Sinhalese or Tamil people may become Muslim by religious conversion,<\/p>\n

Gerald Peiris, 1 May 2019<\/b><\/p>\n

Michael<\/p>\n

My understanding is that all\u00a0adherents of Islam<\/b>\u00a0(the religion) are correctly referred to as Muslims.<\/p>\n

I also understand that religion is one of the main ‘markers’ of ethnicity. That is to say, an ‘ethnic group’ is identified by its distinctiveness in religion, or language (usually the ‘mother tongue’), or caste, or tribe or even the geographical area (‘region’) of origin\/habitat or a mix of any of these markers.<\/p>\n

The term\u00a0<\/b>yon<\/i><\/b>\u00a0or\u00a0<\/b>yonaka<\/i><\/b>\u00a0is hardly ever in use now<\/b> – but some of the older writers of fiction in\u00a0Sinhala<\/i>\u00a0like Piyadasa Sirisena and W. A. de Silva used them as a designation for all Muslims or more specifically Muslims from Afghanistan. ‘Thambi’, (despite its meaning ‘younger brother’ in\u00a0Thamil,<\/i>\u00a0is also in also use as a reference to Muslims. ‘Hambayo’ is a derogatory term used by our jackals to refer to Muslims.<\/p>\n

I and several others like me use terms like\u00a0Sinhala<\/i>\u00a0and\u00a0Thamil<\/i>\u00a0in our references to language, and ‘Sinhalese’ and ‘Tamil’ to refer to the ethnic group, which, I believe, is the correct usage.<\/p>\n

Regards, Gerry<\/p>\n

Sunil Vijaya, 1 April 2019<\/b><\/p>\n

first and foremost, learn to write plain simple English!\u00a0\u00a0I learnt this in that great country called Canada. you don\u2019t need to write legal English to request an explanation!\u00a0 sometimes when people write English first u need to decipher the words and then u need to decipher what they mean!<\/p>\n

A. Yes, you are correct. the term islamist is more appropriate eq. burgher = muslim. – a collective term.<\/p>\n

B, yona was used in ancient times – anu kings had jews UDEV and arabs YONAS in the cabinet.\u00a0 maybe marakkala like hambayas is a derogatory term stemmed out of disliking.<\/p>\n

the word JATIYA has been commonize now in sri lanka to identify all us sinhela(?) or sri lankan – hela people (?) which encompass sinhala, tamil, muslim, burgher.<\/p>\n

those days it was sinhala jaathiyer – demala jaathiyer. now there is new twist.\u00a0 well i think its time to de-tribalise sri lanka! and think sri lankan and act sri lankan.<\/p>\n

I am no scholar not an expert on this.<\/p>\n

K. K. De Silva, 1 May 2019<\/p>\n

Prof. Michael<\/p>\n

A – During our school days, the word used to denote Sri Lankans who followed the Islam religion was ‘Moor’. If I am not mistaken, the word “Moor’ was used even in reporting statistics by the Dept. of Census and Statistics. However, there were others who followed the Islam religion like the Malays. The Malays were not called Moors but I\u00a0believe\u00a0both groups were classified as Muslims.<\/p>\n

B – During our school days, ‘marakkala’ was the word used in Sinhala for Sri Lankans who followed the Islam religion. The word ‘yonaka’ was also used in Sinhala to describe this category. The Malays were not called ‘marakkala’ but I think the word ‘ja’ was used in Sinhala to describe them.<\/p>\n

In addition, there were others like the Borah community, the Afghan (money lending) community, Parsi community etc who followed the Islam religion<\/p>\n

You are right.<\/p>\n

Regards<\/p>\n

K<\/p>\n

PS Prof. Michael, …. I checked up the Dept of Census and Statistics website and found that they do not use the word Muslim<\/b>, but describe the ethnic groups as follows: Sinhalese, Sri Lanka Tamil, Indian Tamil, Sri Lanka Moor,<\/b> Burgher, Malay, others.<\/p>\n

Vasantha Premaratne, 1 May 2019<\/p>\n

Dear Professor,<\/p>\n

Personally I think Muslim is essentially an\u00a0ethno-religious<\/b>\u00a0category. As far as I know three aren’t Muslim Christians, Muslim Hindus etc. This is different when it comes to Malays I guess<\/p>\n

End Notes<\/strong><\/p>\n

[1] \u201cSheridan\u2019s Concise Overview of Security Failures and the Islamic Extremist Threat in Sri Lanka \u2026 and This World,\u201d 29 April 2019, https:\/\/thuppahi.wordpress.com\/?p=35291&preview=true \u2026 & Brendan O\u2019Neill, \u201cDouble Standards among Liberals in the West: No RAGE from Sri Lankan Horrors in Contrast with Reaction to Christchurch,\u201d 29 April 2019, https:\/\/thuppahi.wordpress.com\/2019\/04\/28\/double-standards-among-liberals-in-the-west-no-rage-from-sri-lankan-horrors-in-contrast-with-reaction-to-christchrch\/<\/p>\n

[2] See Report on the Census of Ceylon, 1921 Vol I\u2014Part I, pp 191-232.<\/p>\n

[3] On this dimension, see the details in Roberts et al, People Inbetween, Colombo, Sarvodaya Publications, 1989, pp. 10-14, 17-19.<\/p>\n

[4] As Vinod Mooneisnghe notes, the term seems to originate from the trading activity of the Muslim in-migrants and derives from the Cantonese term sampan which described the type of boats utilized by the Malays and some Moor traders.<\/p>\n

[5] See FG Tyrell, \u201cMemo on Disturbances in Gampola,\u201d 12 July 1907, DNA, 83\/1373. For the context and details of the 1915 anti-Moor pogrom see Roberts, \u201cMarakkala Kolahalaya: Mentalities directing the Pogrom of 1915,\u201d in Roberts, Confrontations in Sri Lanka, Colombo, Vijitha Yapa Publications, 2009, pp. 113-154.<\/p>\n

[6] See https:\/\/en.wikipedia.org\/wiki\/Demographics_of_Sri_Lanka.<\/p>\n","protected":false},"excerpt":{"rendered":"

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