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The Deva tribe

The Deva Tribe form the vast majority of the Singhalese population. Being one of the first tribes flourishing on the island of Sri Lanka it is natural that many Kings in Sri Lanka's old history were from the Deva. The Deva are therefore the Royal Tribe which provided Sinhalese Monarchs, Statesmen, Military Leaders (Kshatriya) and Learned Men and Priests (Brahmins) in Ceylon until the Nayakkar Kings of South Indian origin snatched power during the Kandyan era. Sri Lanka's Deva tribes (Naga / Raksha) who were the traditional ruling class of the island later became the Kshatriya and Brahmin castes of the classic Aryan Varnas of North India in the Middle Ages.

All the recorded Sinhalese Monarchs starting from King Pandukhabhaya (474 BC) down to King Mayadunne (1581 AD) and final king of Sri Lanka sri Srisiddhipathi(Gongalegoda banda 1848AD ) were members of the Deva tribes. Kings were given the royal title of Deio (Deviyo / Deyyo) / Devayan Wahansa / Bandara Deyyo (a local version of "His Royal Highness") showing their Deva Royalty. Many Kings who had done good deeds during their reign are elevated to Devahood (Deity status) after their deaths as in e.g. : Mahasen Deyyo ( King Mahasen) / Minneriye Deviyo with Devale (Shrine) dedicated in his name.

Ancient Deva tribes of Ceylon consisted of the order of Nagas (order of the Serpent) . Deva tribes of Ceylon also have their roots in the ancient Royal houses of Europe through Royal blood lineage (Rome, England, France, Germany, Greece, Scandinavia, Spain, Portugal, Romania) even reaching the Khazars of Turkey, king Saul of Israel, Monarchs of Siam, China, Korea, Japan and even in ancient ruling classes of Persia, Afghanistan, Pakistan, Kashmir, Nepal, Northern & Western India. Deva Tribe has been a part of the Global Monarchy from time immemorial keeping links with their ancestors by sending emissaries from Ceylon to Mediterranean Europe and vice versa during the ancient times. The name Deva (Godly) implies their status as descendants of God or Divine Beings a title reserved for Emperors and Monarchs.

The Sri Lankan caste system is a division of society into strata, influenced by the classic Aryan Varnas of North India and the Dravida Jāti system found in South India. Ancient Sri Lankan texts such as the Pujavaliya, Sadharmaratnavaliya and Yogaratnakaraya and inscriptional evidence show that the above hierarchy prevailed throughout the feudal period. The repetition of the same caste hierarchy Raja / Deva (Royalty), Bamunu / Giri (Priests, teachers, doctors), Vaishya / Radala (Aristocrats, Herdsmen, Traders), Shudra / Govi (Farmers, laborers, slaves, servants)even as recently as the 18th century, in the British / Kandyan period Kadayimpoth - Boundary books as well, indicates the continuation of the tradition right up to the end of Sri Lanka's monarchy.

Ancient texts such as the Pujavaliya, Sadharmaratnavaliya and Yogaratnakaraya list the four caste categories as Raja Kshatriya, Bamunu Brahmana, Velanda Vaishya and Govi in descending order, where the Govi caste is the 4th caste. Other ancient texts such as the Gavaratnakaraya and Sarpothpaththiya (Sarpavedakama vi, 5 & 123) respectively classify even Sri Lankan cattle and snakes into the same four caste categories as Raja, Bamunu, Velanda & Govi, where again Govi is the 4th form. Ballads sung to-date at ancient Gammaduva rituals also refer to the above four castes categories in the same sequence and also describes the limits and privileges of each. The domestic utensils of the Raja, category are described as made of gold; silver and copper for the next two and finally earthenware for the Govi caste which is last in the hierarchy (Gammaduwa 13). Govigama caste today is considered as the highest caste in Sri Lanka only because of numerical superiority, in India similar castes such as govigama are considered as "Shudras" the lowest caste in Indian Caste System.

King Nissanka Malla who managed to chase out[citation needed] the Indians who destroyed[citation needed] the Raja, Bamunu, Welanda, and Govi castes by forced intermarriages authored a stone inscription "Gal Potha" in Polonnaruwa which clearly states that people of "Govi" caste should not even think of becoming the King of Ceylon.

Losing their Royal power and influence after the death of the last Sinhalese King, Royal Deva Tribes (Raja) were later maliciously made in to an obscure artificially invented caste named Wahumpura by the influence of lower castes Goy / Govigama Mudliyars who came to prominence during the colonial period, hence people mixed up the Deva tribes with Wahumpura caste systematically obliterating the actual history of the Deva tribe.

Members of rural Deva tribes are today found predominantly in the Sabaragamuwa Province, North Western province(Wayambha province), Western province and North Central province, Raja Rata (Valley of Kings). The traditional occupation of this caste was the Governance of the Island and serve in the Military. In addition their tributary tribes functioned as trusted military reserve of the Sinhalese Kings.

During the early Colonial era Deva (Raja /Bamunu) tribesmen never converted to Christianity nor changed their surnames nor did they join the newly amalgamated Govigama / Goy caste of agricultural laborers and slaves because the Devas were of highest standing coming from the Raja (Royalty) and Bamunu (Priests) upper castes or Kshatriya and Brahmins and did not see any need to create themselves a new identity or caste status in the then Sinhalese society by joining the low caste Govigama caste.

However due to the large population of members in the newly formed Govigama caste reduced the Royal Deva tribes to the second influential and significant Sri Lankan caste.

It is noteworthy to point that the amalgamation of the Shudra low castes laborers and slaves into one large Govigama caste was incorporated by the Colonial British Administrators in Ceylon at the request of a one Mudliyar De Seram, a Mudliyar of Malay origin who schemed to create himself a majority following to gain the leadership in Ceylon. De Saram family of Dutch and Malay ancestry had Sinhalised itself in the late 18th century by posing as the representatives of the masses and subsequently convincing the British rulers that they were from the numerous agricultural laborer shudra castes Govigama. This was a strategic move as it gave the British masters the impression that the De Saram family had the backing of a large body of natives. It was also the easiest route to Sinhalisation as the peasant community was widely dispersed, still unstructured and without inter-community networks or leaders.

The newly formed Govigama caste which came to prominence in the colonial period tarnished, ridiculed and obscured the identity of the Royal Deva Tribes, due to envy that the Deva tribe having the exclusive Kshatriya and Brahmin status in the social hierarchy. Thence low caste Govigamas launched a campaign to rename and identify the Deva tribe with an obscure and an invented caste called Wahumpura.

Origins

The origin of this community is linked to the ancient Deva people from the unwritten history of the island dating as far back as 270000 B.C. The Deva Tribesmen are distinct from the other prominent tribe Yakka of Ceylon in skin complexion and features, many of them have a fair or olive color skin complexion and prominent Caucasian features not typical to a people of a hot tropical island. Deva were the early inhabitants of Ceylon, were ancient Eurasians namely Semites, Hellenic / Greeks, Romans and other Caucasians. They possessed the skills and technology to build large Engineering feats such as huge pagodas, palaces, buildings and reservoirs from their ancient engineering experience in building Pyramids in Egypt.

Traditional status

The traditional occupation of the Deva tribe was Governance, Military Service, Irrigation, Trade, Engineering, Overseeing Agriculture and safeguarding Buddhism.

In times of war, the Sinhalese Deva Kings (God Kings), who did not maintain standing armies relied on volunteers from this community in forming armies to counter invaders. This community has escaped the British period consolidation of several cultivator communities as one Govigama / Goy caste and exists as an independent, economically and politically influential caste.

During the colonial period many of this community moved to the coastal provinces to engage in trade and businesses, after losing the traditional vocations of military and governance. Through successful trade, they established themselves as prominent merchants in the southern and western maritime provinces. Several members of this caste emerged as successful entrepreneurs in the British colonial market economy and were recognized as members of the local elite. They were involved in the freedom movement and the early political reforms of Ceylon.

Current status

Considered to be the largest of the Sinhalese castes, it has been estimated that this community makes up close to 30% of the Sinhalese population of the island. According to that Deva is the second largest caste of Sri Lanka due to large number of population in Govigama caste. Predominantly Buddhist, the community has not converted to Christianity as had other castes during the colonial period to preserve their social status in the society at that time which made them reluctant to join ranks with lower castes who became the first converts.

Predominant in the Sabaragamuwa, North Western province(Whayaba province) and Western provinces, members of this community have achieved prominence, as professionals, businessmen and politicians. Much of people of this cast remain engaged in cultivation in their traditional areas. Although a large community they still remain under represented in parliament, yet retain an influential say in modern Sri Lankan politics.

Prominent members of the community

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