Timeline of the Karavas

The Ancient Period

Ancient Period - Kuru Kingdom in India with its capital at Hastinapur, inhabited by the Kauravas and the Pandavas from the royal line of King Bharata. Mahabharata war between the Kauravas and their cousins the Pandavas and the dispersal of Kauravas in the Asian region.

- Several communities claiming descent from the Kauravas were discovered by early British scholars. The Kur in Bengal and Korawa in central India.(Dalton ). Kaorwa in the Punjab and Kaurs in Jasapur, Udaepur, Sirgeya, Korea, Chand, Bhakar and Korba of Chittisgarin (Tod II 256), Gaurava a Rajput caste practicing widow remarriage (Karewa) in the Delhi district (Elliot quoted by Habib 150), Karaiar an Karawa in Ceylon ( Neville II 9) Curus in Coromandel and Taprobane (RAS 157& 8)

550 BC – Buddha visits the Kuru Kingdom, which is by then nothing like the powerful and extensive Kuru kingdom of the Mahabharata. By then it is just another "Mahajanapada" of India but famed as a kingdom inhabited by an extremely intelligent and clever race. The Buddha preaches the profound Satipattana Sutta, Maha Nidana Sutta, Āneñjasappāya Sutta, Māgaṇḍiya Sutta, Raṭṭhapāla Sutta, Sammasa Sutta and Dutiya Ariyāvāsa Sutta. to the Kauravas as they were intelligent and clever enough to understand these higher doctrines.
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thumb|right|The_region_bordered_by_Kurunegala_,_Colombo_and_Chilaw_still_has_a_high_concentration_of_Karavas. It was the region usually administered by the Prince regent and was the base region of the Navies that protected Sri Lanka's coasts]

The Buddha has referred to himself as 'the kinsman of the Sun' in several Suttas, emphasizing his Kshatriya status.

500 BC – Migration of a community of Kauravas to Sri Lanka with prince Karavanti, a minister of prince Vijaya. The putative port of landing of the prince is in north-west Sri Lanka and contagious with the region later known as Kuru Rata with a city named Hastinapura (Kurunegala) named after the Mahabharata capital of the Kauravas.

300 BC -Migration of more Kauravas with Theri Sanghamitta the daughter of the Indian Emperor Ashoka, who brought the sacred Bo sapling to Sri Lanka. The Bodhiyabaduge and several other Karava clans ascribe their migration to this event.

Pre-Christian and early Christian era

- Karavas are influential enough to have their own permanent council terrace. The inscription of Ila Barata , Kuruvira, Karava Navika and others is inscribed on a vertical rock face of a terrace to the north west of the ancient Abhayagiri Dagaba in Anuradhapura (Paranavitana xo 94 )

– Bharata warriors appear as wealthy and prominent patrons of the Sangha in Brahmi rock inscriptions scattered across Sri Lanka right into the deep south. [http://www.defonseka.com/k16.htm] . Unlike other Brahmi inscriptions, many of these inscriptions bear the symbol of a ship.

- The pre-christian rock inscriptions of the Kataragama Kshatriyas always bear the Fish symbol.

- Recent excavations in the south have uncovered many types of coins from the same period with the Fish symbol. The Fish symbol and the Ship symbol are recurrent symbols on Karava Heraldry

2nd century – According to the old Sinhala texts "Rajavaliya, Janavamsa" and "Kadaim-Poth", King Gajabahu I brings a large community of Kauravas among 24,000 second generation Sri Lankan captives and Indian prisnors from Chola, and settles them in Kuru Rata, the present negombo Chilaw region and calls it Aluth Kuru Rata (the new Kuru country) and renames the previous synonymous region Parana Kuru Rata (The old Kuru country). The Sun and Moon Flag of the Kaurava is now called the district flag of this region

4th century – A rock inscription by Karava Tissa a mariner in veragala (H. W. Codrington appendix 193)Anuradhapura and Polonnaruwa periods

– Sri Lanka continues to be ruled by Kshatriya kings who claim descent from Indian Solar and Lunar Dynasties. Their royal symbols are the Sun and the Moon. The Lion was not a royal symbol for these monarchs and they used the lion image on foot-stones at entrances to buildings and on urinal-stones. Whether the lion was a royal symbol even for the Kalinga monarchs of Sri Lanka who claimed to hail from Sinhapura (lion city) is quite debatable. In addition, Kings such as Parakramabahu the Great, Nissankamalla and other kings have also used the Fish symbol on their inscriptions. The Fish symbol too is a recurrent royal symbol on Karava Heraldry

- The Overlord's share of tax is called Kara Kadaya in a Sri Lankan royal inscription (EZ II 59)

7th – 8th centuries - Arikesari Maravarman attacks the Paravas who did not submit to him and destroys the people of Kuru Nadu in the Pandyan Kingdom. (Sastri 52)

The Mediaeval Period

Mediaeval period - More Karavas settle in Sri lanka as independent migrants and settlers from invading armies of Pandya, Chola and, Kalinga from the Kuru-Mandala coast (ie. The region of the Kurus) stretching across Andra Pradesh and Tamil Nadu.
*The capital of the Pandyan Kingdom was Korkai before it was shifted to Madurai. Madura in the south was sometimes called Dakshina Madura (Southern Madura) to differentiate it from the northern Uttara Madra.
*Sangam literature refers to the Pandyans as Kauriyar
*The Kalingas had fought in the Mahabharat war for the Kauravas and Kharavela was a famous king of Kalingas.
*Chola armies led by Generals such as Aditya Karikalan.

11th century– Many Kurukularajas all over the Tamil country (BITC 1)

– A commander in the Sri Lankan king Vijayabahu I's army is referred to as "Kurukulattarayan who wore the golden anklet" (EI No. 38 XXI 5)

– Several references to Kurukulattarayans and Kurukularayans in Chalukya Chola inscriptions (Sastri The Cholas 592, Travancore archaeological series I, 247 and South Indian Inscriptions No. 53 VII 126)

12th century – An inscription of Kullotunga says that he invaded Madura on behalf of his nephew Karadeva (Madras epigraphy collection of 1928, No. 336)

13th century - Several inscriptions refer to Gurukulattarayan (Kurukulattarayan) in the Pandya Kingdom (Madras Government Epigraphy Inscriptions 548, 549, 550. 553 572, 575)

- A Gurukulattarayan in the Chola Kingdom eulogized as lord of Tadangauni. (Madras Government Epigraphy Inscription 554)

– A division of Trichinopoly district was known as Kurunagai Nadu (Rangacharya 1512).

- Kaurava Adittya (Kurukulasuriya) Arasa Nila Yitta (bearing kingly position) Elenaga, Mahanaga [http://www.defonseka.com/k10.htm] and other Patabenda Karava sub kings rule regional kingdoms of Sri Lanka.(Valignano 1577, Perniola 82, Valentyn 1726)

14th century – According to an inscription dated 1353, the city of Vijayanagar was called Kurukshetra- Vidyanagari. Other inscriptions from the periods of Harihara I and Bukka I say that it was also called Hastinavati reminiscent of Hastinapur (Ramanayar 52).

15th century- Migration of several Suriya clans of the Karavas in the reign of King Parakrama Bahu VI (1412-1467) as documented in the Mukkara Hatana palm leaf manuscript now in the British Museum. Valentyn states that Parakrama Bahu VI is from Kurukule. Parakrama Bahu VI describes himself as " descended from King Bharatha" in his Padákada Sannasa. (JRASCB XXXVI 132)

16th century - Arrival of Portuguese followed by the subsequent division of the community into two rival groups fighting with and against the Portuguese.

– Collapse of the Vijayanagar empire with adverse consequences to its army and navy.

– The Karava Singhe Dynasty rules Jaffna

- The Vijayanagar Rulers had the practice of appointing provincial governors or viceroys such as the Nayaks of Madurai and Nayaks of Tanjore to administer provinces. They regained independent authority in the areas governed as the power of the Vijayanagar empire waned. See Vaduge. The 17th century Portuguese historian Queyroz's observation that Chem Nayque, the naval commander of the Nayque of Tanjore, was a Karáva (Queyroz, 638).

The Colonial Period

Early 17th century

- 1606 - Portuguese missionaries first concentrate on converting the Karava Patabändas as they were the leaders and rulers of the people. They are used as examples for other gentiles to follow (Jesuit annual letter of 29/12/1606 from Cochin, Perniola II.254)

- 1623 - Baptism of King Pararajasekaran's two queens as Dona Clara da Silva and Dona Antonia da Silva, several nephews of the king, nine Patangatims and all other chief persons of the Karava caste.(Perniola Portuguese period III)

- Maha Patabendige Dona Catherina is the sole heiress of the Kandyan kingdom and by virtue of that she is officially the Empress of Sri Lanka. Karava Kuruvita Rala known as the Prince of Uva and the Prince of Negombo are appointed Guardians of the Crown prince by Dona Catherina and later again by King Senarath of Kandy [http://www.defonseka.com/k20.htm]

- The locals adopt Portuguese modes of dress, in keeping with the local custom of only the upper classes being permitted to cover the upper body. (For example the Govigama Siyam Nikaya monks still customarily keep one shoulder exposed). Until recent times the Kabakuruttu (Portuguese Kaba Kurtu), a tight fitting white blouse with long sleeves, lace trimmings and a V neck-line, was worn only by Karava women.

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 Vaduga Dynasty rules the Kandyan kingdom. See Vaduge. Pybus notes that the Cloth worn by the chiefs is called Karaveniya.

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 the numerous Govigama caste. The De Saram family gains power and position by loyalty, religious conversion and collaboration with the Dutch and British rulers and succeeds in marginalizing the traditional ruling class. The British notion of an inverted caste hierarchy in Sri Lanka is easily traceable to the documents on 'local customs' produced by this family.

The British naturally favor the subservient De Saram family against the Belligerent traditional elite . The De Saram family is given increasing patronage and chiefly appointments and grows in power and influence. See Sri Lankan Mudaliyars

According to Karava lore some of these families were founded by Karavas disowned by the clan for marrying beneath their status. For example the De Saram and Corea families are said to have Karava Patangatim ancestors, respectively, Bandaranaike Suriya Patangatim of Dondra and Domingus Corea Patangatim of Negombo. The first Obeysekera is said to be a Karava from Gandara.

19th century - 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 history to refer to a mega Sinhala race.

1890s - Establishment by the British of a predominantly Govigama Mudaliar class and restricting high appointments only to the Govigama caste in 1897.

Late 19th century - Religious controversy led by Govigamas result in sharply dividing the Buddhist and Christian Karavas and both factions spend their wealth on fighting each other and moving away from the previous Kara-Govi caste conflict.

Late 19th century -Temperance movement, 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. The movement is funded by Buddhist Karavas

Early 20th century – Introduction of a spurious Lion Flag as the Royal Flag of Sri Lanka by D. R. Wijewardene, thereby obliterating the real royal symbols of Sri Lanka, the Sun and the Moon, the symbols traditionally also used by the Karava community. See Lion Flag.

The 'Democratic' Period

Post independence period -
*Paddy lands act which empowered the cultivators and made paddy lands useless to the owners
*Establishment of the state owned CWE (Co-operative Wholesale Establishment) to compete with the southern traders in regional towns and driving them to bankruptcy
*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.

* Promotion of the Govi Supremacy Myth by Sri Lankan Governments

*Premier position given by Govigama dominated governments to the Govigama only Siyam Nikaya Buddhist sect .

*Electoral divisions redrawn many times and the new divisions return more Govigama candidates than before

*1971- Insurrection and the summary execution of large numbers of future Karava leaders

*1972 - State acquisition of plantations targeting the Karava landed gentry class and the overnight impoverishment of that class.

*State acquisition of additional houses targeting Karava residential property owners

*State acquisition of Karava businesses

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

*Discreet manoeuvres to keep Karava politicians from reaching the top.

*1980s onwards - The martial nature of the Karava propels many Karava youth to lead rebellious movements against the hegemony by a few families. Such movements are suppressed by the summary execution of large numbers of future Karava leaders by para-military squads.

*1980s onwards – The decimation of fearless Karavs on both sides of the ethnic war

References

*Baldaeus Philip 1672, Translation of 1703 A Description of Ceylon
* BITC The Bulletin of the Institute of Traditional Culture I, Madras University 1961
* Dalton Descriptive Ethnology of Bengal
*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
*JRASCB - Journal of the Royal Asiatic Society (Ceylon Branch)
* Madras Government Epigraphy, Stone in inscriptions 1922
* Neville Hugh Oriental Studies
*Paranavitana Inscriptions of Ceylon Volume I
*Perniola Fr. S. J. The History of the Catholic Church - Portuguese period
*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 128
* Sastri Nilakanta K.A. Pandyan Kingdom
* Sastri Nilakanta K.A. The Cholas
* Tod James Annals and antiquities of Rajasthan Reprint 1914
* 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