Sri Lanka is renowned for its incredible cultural diversity and pluralism – the result of a long history shaped by various ethnicities, languages, and religions. It is this cultural diversity, coupled with our incredible biodiversity and natural resources, that makes Sri Lanka such a powerful destination and trade hub. 

From a cultural perspective, our island’s population broadly includes Sinhalese, Tamils, Moors, Burghers, and indigenous Veddah communities, each of which contributes to the nation’s unique cultural landscape in very different ways, as evidenced by the vibrant traditions, festivals, and culinary practices that characterise different regions of the country. 

The coexistence of these varied groups has not always been harmonious, but these conflicts too have shaped the fabric of Sri Lankan society (and diversity) into what it is today. 

Within this complex social fabric lies the Malaiyaga Tamil community, also known as Up-Country Tamils or Hill-Country Tamils. A marginalised community within an already marginalised broader community, the Malaiyaga Tamil community primarily descends from Tamil labourers who migrated from South India during the British colonial era to work on tea plantations. 

Their presence in Sri Lanka has significantly influenced the agricultural economy, particularly through the cultivation of Ceylon Tea, which even today remains a global symbol of Sri Lankan identity. 

Despite their contributions, because of the nature of their initial migration and systemic marginalisation and discrimination that followed them through the colonial period into independence and through to the modern day, the Malaiyaga Tamil community is often disadvantaged, and until the 1970s wasn’t even formally recognised as Sri Lankan citizens. 

The Sunday Morning recently visited ‘Rooted: Histories of the Malaiyaga Tamils,’ an exhibition dedicated to the complex history of the Malaiyaga Tamil community. Organised by the Collective for Historical Dialogue and Memory (CHDM), ‘Rooted’ provides an intimate look at the history of this community, from their beginnings in Sri Lanka in 1823 to their present-day struggles as well as how they preserve and celebrate their history today. 

Unpacking the history of the Malaiyaga Tamil community

The Malaiyaga Tamil community, also known as the Malaiyaga Thamilar, has a complex history in Sri Lanka marked by migration, labour exploitation, and ongoing struggles for identity and recognition. 

Their connection to Sri Lanka began in the early 19^th century when British colonial planters began importing labourers from Tamil Nadu, India to work on coffee plantations and then on tea plantations where the tea industry found its roots. 

Between 1823 and 1824, more than 150 labourers arrived in Sri Lanka, enduring perilous journeys, including shipwrecks and diseases. The first wave landed in Talaimannar and travelled to the Central Highlands on foot – an arduous journey where many perished en route.

The community was subjected to harsh working conditions in the colonial plantation economy, with low wages, overcrowded living conditions, and limited access to basic amenities. Malaiyaga Tamils were often referred to as ‘Malabar coolies,’ reflecting their status as second-class citizens.

Independence in 1948 saw new struggles for the community, which was not seen as truly Sri Lankan despite having lived in Sri Lanka for more than a century. The Ceylon Citizenship Act stripped over 700,000 Indian Tamils of their citizenship rights, leaving many stateless and unable to access basic rights. 

This community was often categorised as ‘Indian Tamils,’ which led to confusion with other Tamil groups. In response, they began identifying as ‘Up-Country Tamils’ or ‘Hill-Country Tamils,’ and today’s term, Malaiyaga Tamils, stems from the Tamil equivalent of up-country Tamils. 

The post-independence period saw several discriminatory policies. The Citizenship Act disenfranchised the community and amendments to election laws further marginalised them, making it difficult to secure Government employment or access services. 

Land rights were also a major issue, as the community was often excluded from land reform initiatives, leaving many families without ownership rights despite promises from the Government.

The Malaiyaga Tamil community today

The civil war in Sri Lanka (1983-2009) exacerbated the community’s vulnerabilities. The Malaiyaga Tamils were caught in the crossfire between Government forces and groups such as the Liberation Tigers of Tamil Eelam (LTTE). Anti-Tamil riots targeted estate line rooms and businesses and many families were displaced, compounding their struggles for land and security. 

In post-war Sri Lanka, land rights remain contentious, with many affected by the violence still awaiting effective redress. The State-appointed Consultation Task Force on Reconciliation has acknowledged these grievances while looking to find meaningful solutions. 

Cultural expressions, such as song and storytelling, continue to play a vital role in maintaining the Malaiyaga Tamil identity. These narratives not only recount their historical experiences but also foster solidarity within the community.

In recent years, there have been some positive changes. Amendments to the Citizenship Act in 1988 and 2003 allowed some Malaiyaga Tamils to secure citizenship, although many families had already faced hardship due to their statelessness. Efforts to improve living conditions on plantations have been introduced, but many still live in line rooms under poor conditions, reminiscent of colonial-era exploitation.

Despite these challenges, the Malaiyaga Tamil community has shown resilience. They have actively participated in movements advocating for their rights, with campaigns like #Malaiyagam200 calling attention to their contributions to Sri Lanka’s tea industry and their ongoing struggles against discrimination.

In July 2023, the community commemorated the 200^th anniversary of the first migration of Malaiyaga Tamils to Sri Lanka with a march from Mannar to Matale, covering 240 km and retracing the footsteps of that first journey. 

The march aimed to trace their roots and raise awareness of their continued struggle for recognition. Along the way, they met local communities, shared stories, and held protests, demanding greater recognition of their identity and rights.

Although there have been some legal improvements, such as the amendments to the Citizenship Act, much work remains to be done. It is crucial that historical narratives and policies reflect the Malaiyaga Tamils’ contributions and address their ongoing needs, ensuring they can fully participate in Sri Lankan society with dignity and equality.

Preserving the historical legacy of the community

At the ‘Rooted’ exhibition, The Sunday Morning spoke to CHDM Access to Futures of Critical Learning (AFCL) Manager Johann Peiris for some context on the importance of ‘Rooted’ and telling the history of the Malaiyaga Tamil community. 

“Historically, 2023 was a significant year for the community because it commemorated 200 years since 1823 [the year of the first migration]. ‘Rooted’ is not just about one person but a national effort led by multiple civil societies,” Peiris, who was also part of the curatorial team for ‘Rooted,’ said.

He noted that the exhibition looked not just to document the history of the community but also the significant contributions of the Malaiyaga Tamil community to Sri Lanka, economically through their integral role in the tea industry, as well as socially and culturally through their traditions and music which form a huge part of the culture of the central highlands, despite being largely undocumented. 

The CHDM worked closely with other civil societies such as the Institute of Social Development as well as with members of the Malaiyaga Tamil community, collecting information, artefacts, and documents. 

“We visited cultural actors when doing workshops, who gave us time in between sessions to workshop ideas and develop main themes. We also visited the Tea Plantation Workers’ Museum and Archive in Gampola,” Peiris said. 

He added that the CHDM primarily wanted to build connections with objects and artefacts and had worked with members of the community to build the exhibition around how they would approach and interpret these artefacts and their histories. “We had workshops with members of the community, asking them why [certain artefacts] were significant to them,” he said.

Expanding on the research process behind documenting the history of the Malaiyaga Tamil community, Peiris explained that the CHDM drew from a mix of different sources, including colonial archives, academic works and studies on labour rights, and resources from institutions like the Kandy Public Library and the Ceylon Tea Museum in Hanthana, through which the team sought to construct a comprehensive and accurate narrative. 

“We wanted to ensure this history isn’t just seen as an isolated story or a tragedy but as a part of the larger history of the nation,” Peiris explained. 

The research extended beyond conventional archives, examining newspapers, legal documents, and even plantation wage sheets to uncover the lived experiences of plantation workers. 

Community engagement was also central, with consultations to ensure authenticity and sensitivity in presenting their stories. Notably, some northern and eastern Malaiyaga Tamil communities were moved by the findings, recognising them as a legacy they could share with future generations.

Independent consultant and plantation workers’ rights activist Velusamy Weerasingham also spoke to The Sunday Morning about preserving the histories of the Malaiyaga Tamil community. 

Weearasingham, who was part of organising the 200^th anniversary walk from Mannar to Matale in 2023, grew up in Kandy as the son of a tea plantation worker and a domestic servant. Today, he lives in Colombo, working to preserve and celebrate the history and identity of the Malaiyaga Tamil community. 

“The Malaiyaga Tamil community came to Sri Lanka fleeing oppression and caste discrimination in India,” he explained. “Unfortunately, our history is mostly unwritten; a story of pain and suffering, yes, but also one of pride and resilience.” This dual narrative, he said, was crucial to understanding the community’s contribution to Sri Lanka’s development.

Weerasingham emphasised that caste discrimination, a scourge the community fled from in India, continued to shadow the community’s experience in Sri Lanka on top of their other identity struggles. 

“Caste discrimination exists here, especially in things like marriages,” he noted. “People still sometimes treat us as workers, and while it’s not a ‘big’ issue, it remains an issue.”

He also highlighted the complexity of identity within the community, particularly as reflected in census data. Historically, many Malaiyaga Tamil individuals have identified as Sri Lankan Tamil to avoid marginalisation and others struggle with internalised stigma tied to plantation life and a lack of education. 

“In 1948, our population was nearly 900,000. But by 2011, census data showed 840,000. In reality, I feel the community is closer to 1.5 million,” he said, attributing the disparity to an “identity crisis”. 

Weerasingham also highlighted that the terminology used to describe the community contributed to their lack of identity in the national context. “We’re not ‘Indian Tamil’ or ‘plantation Tamil’. We’ve lived here for several generations. We are Sri Lankans. Our fathers, grandfathers, and their grandfathers lived here. We want ownership of that identity.”

He called for affirmative action to address historical inequalities faced by the Malaiyaga Tamil community, especially in education and healthcare. Despite being “seventh-generation citizens who have contributed immensely to the development of this country,” he believes the community has long been treated as second-class. He criticised State institutions and policies such as the Sinhala Only Act and Sirima-Shastri Pact, which historically marginalised the community.

“We’re proud to be Sri Lankan,” he said. “But for years, we’ve been discriminated against. The Government must take steps to ensure we are treated as equal citizens. We are not different from you. We’re part of this country and we want to be recognised as such.”

Attempts by The Sunday Morning to reach the Cabinet Spokesperson for more context on State initiatives to improve rights of the Malaiyaga Tamil community were unsuccessful. 

Cultural legacy of the community

‘Rooted’ saw fringe events around Malaiyaga Tamil culture take place, as well as installations within the exhibition itself, which highlighted the cultural traditions of the community, from the thappu drums – a signature of Malaiyaga Tamil musician tradition – to poetry and verse that form a core part of the community’s culture. 

One performance was by the Dramatic Players – a cultural group of five performers hailing from the Kandal Oya Estate in the Nawalapitiya region – who led a series of performances centred around the thappu, which is a hand-held frame drum that is an important part of Malaiyaga culture. 

Moses Suresh, who leads the Dramatic Players, shared his perspective on the cultural contribution of the Malaiyaga community over the years. For Suresh, the thappu drum and kaman koothu (a traditional theatrical art form) are not just cultural relics but living traditions that continue to define the Malaiyaga Tamil identity. 

“The thappu has so many different beats,” he explained. “Each beat is tied to a specific occasion – marriage, death, worship, or other life events. It’s central to our culture.”

He described how kaman koothu, a theatrical tradition involving song and dance, was used to tell stories and connect with the community’s heritage. These performances often reflect themes of resilience and the struggles of the community. “It’s essentially the established traditions of our culture, passed down through generations,” he said.

Suresh credits much of his cultural understanding to the unique approach of Kandal Oya School, where he and other students were trained in traditional music, dance, and theatrical forms like kaman koothu. 

“Our school was different,” he said. “Though we were poor, living in estates and struggling, our Principal taught us not just about the depth of those struggles but also about our culture – its songs, its dances, and its meaning.”

The training fostered pride in their heritage. Today, Suresh and a small group of peers – the Dramatic Players – form a dramatic performance team that incorporates Malaiyaga Tamil culture into their work. From traditional songs to reenacting historical narratives, their performances are a bridge between generations, helping to keep cultural practices alive. 

However, he acknowledged that schools like Kandal Oya, which emphasised cultural education, were rare. “Our school took a unique step to make this effort, but it’s not the norm,” he said. “For development, this approach needs to change. Schools across the country should include cultural education like ours did.”

Weerasingham too emphasised the Malaiyaga Tamil community’s cultural impact on Sri Lanka. 

“We have our own music, drama, food culture, environmental practices, and belief systems,” he explained. “We speak a unique dialect of Tamil and bring diversity to this pluralistic country. We need to respect and accept this diversity as a nation. 

“We’ve been here for generations and we’re proud of our heritage. It’s time the country treats us with the dignity and equality we deserve,” he said.

Taking pride in the future

Suresh believes that cultural preservation begins with understanding and taking pride in one’s history. “If we’re aware of our history, we can move forward better,” he said. “It’s not just about studying and becoming doctors or lawyers to escape our circumstances – we also need to develop our children and see how they can grow within our traditions.”

He emphasised the need for teachers and schools to make Malaiyaga Tamil history and culture general knowledge. “There are teachers who know our histories, but this knowledge needs to be accessible to everyone. It’s not just for a few – it should be part of how we educate our younger generations.”

A major focus of the CHDM’s efforts is engaging younger generations in the documentation and preservation of their cultural heritage. Peiris recounted an inspiring conversation at ‘Rooted’ with a young Malaiyaga Tamil girl, who proudly embraced her identity despite facing systemic discrimination. “She was very proud that someone was documenting their story, saying she was proud of being who she was, despite everything.” 

Peiris also noted that the concept of identity would remain important as the Malaiyaga Tamil community evolved from a community solely linked to labour on estates to a more modern community working in different fields.

“Their identity was linked to labour, but now they’re moving out of that identity,” he observed. “What does it mean for the identity of the Malaiyaga Tamils to move from one form of bondage to the capitalist system?”

Addressing gaps in education will play a vital role in preserving Malaiyaga Tamil history, as will building public awareness. Reflecting on ‘Rooted,’ he said: “This isn’t just about one exhibition or project – it’s about constantly being attached to history and creating a sense of dignity for the people.”

For Suresh, the next decade is critical for the community’s development. “We need at least 10 more years for the Malaiyaga Tamil community to properly develop. It’s a process, but it starts with taking pride in who we are and what we have inherited.”

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Naveed Rozais

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