Oh ok. This explains everything.

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Oh ok. This explains everything.

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hi, i hope i am not crossing a line, please ignore if this is bad question. i am just curious
in one of your posts u said your caste is karava. this is the first time i am hearing a sinhalese talk about caste (i speak tamil and never really felt confident in my sinhala to make sinhalese friends)
can you explain about the castes or tell me where find information about it
Caste is a fucked up concept across the board, obviously, but Sinhalese castes are different from Tamil Hindu in that it has no connection to religious scripture, and is purely a socio-economic organisation of society.
There are thirteen castes that still exist today. We used to be a chiefly agrarian society, so the majority of Sinhalese are Govigama ("Govi" means farming) and they're the kind of "bourgeoisie" of the social order in that few are above them and anyone else is below them. Those that rank below them are castes like Bathgama and Kinnara (who are meant to be agricultural labourers) Vahampura (something to do with making cinnamon or treacle) Navadanna (artisans, especially makers of jewelry) and Rada (launderers). Radala (which is not related to Rada) is the caste of the nobility, and afaik the only one above Govigama. They're all from highlands of Kandy, which was the last Sinhalese holdout against the Europeans for about 200 years. There's no nobility among the lowlanders (between the Portuguese, Dutch and British, they were either killed, assimilated or fled to Kandy) so the Govigama caste is the highest one everywhere else. This means Govigama used to be the only one that was qualified to join the Theravada Buddhist priesthood* and also receive education and job opportunities as government servantsâright up until the mid-20th century, when the Karava gentry turned into robber barons under the British Empire's demand for cash crops.
Karava people are the majority inhabitants in the Southern coastal lands, which are predominantly Sinhalese Buddhist, as opposed to the Tamil lands of the Northern coast (Eelam really) and the proliferation of sparsely-populated Muslim communities in the rest of the coastal belt. Karava is called the fisherfolk caste by the rest of country, despite their own strong objections. Caste is reckoned patrilineally, so I'm Karava through my Dad and I married into a Karava family. Nearly every Karava person I know insists that we're actually the "warrior caste" and were given the coastal lands as reward for our service to the king. There might be a legitimate case to be made for this, (this site keeps being referred to me) but I don't care enough to find out because the Karava insistence that being called fisherfolk is a Govigama conspiracy is incredibly funny. I mean, it could be true, what do I know, but so much of the cope and seethe stems from our lingering inferiority complex and resentment at having been treated as inferior until a few decades ago. After being ground under the Radala and Govigama feet along with the rest for ages beyond record, suddenly us lowlanders were rolling in money from our toddy, coconut and rubber plantations, matching or surpassing the wealth of the nobility. We immediately began chasing off Tamil and Muslim minorities from the North Central provinces to establish our own "lost cultural capitals" in Anuradhapura and Pollonnaruwa, that predated the Kandyan kingdom. We made our own sect of the Buddhist priesthood (Amarapura Nikaya) that would ordain Karava people. The robber baron types also got very chummy with the British colonial administration and were awarded cushy jobs in government over the Govigama, who still disdained industrialization and commerce. (To this day my mother's family looks down on business people no matter how rich. Merchants are considered grasping and untrustworthy.)
By the time of Sri Lanka's independence from the British in 1948, we had two varieties of equally rich, snooty, virulently ethnonationalist Sinhalese elites who had gotten ahead by selling us out to the British, even though the highland Radala still believing they were too pure-blooded to mix with the hoi polloi and the lowland Karava resentful at being considered the polloi no matter how hoi they'd become. Post-independence, Sri Lanka's adoption of free education and free state universities saw masses of lowlanders, Karava, Durava and Salagama all, sending their kids to university to attain upwardly mobile careers in engineering, medicine and teaching. "If the boy is Karava he's probably in engineering" is a common joke. It's a clear shift away from our rural agrarian roots into urban sprawl and high socio-economic competition in place of casteist stratification.
We also have a caste of Untouchables called the Rodiya. In ancient times, you and all your family being stripped of their lands and titles and banished into the Rodi Rahaya was one of the punishments reserved for the noble houses that ran afoul of the monarchy. It condemned your entire lineage forever. This was such a dire fate that most would have favoured execution.
Rodiyas were not permitted to cross a ferry, to draw water at a well, to enter a village, to till land, or learn a trade, as no recognised caste could deal or hold intercourse with a Rodiya [...] They were forced to subsist on alms or such gifts as they might receive for protecting the fields from wild beasts or burying the carcasses of dead cattle; but they were not allowed to come within a fenced field even to beg [...] They were prohibited from wearing a cloth on their heads, and neither men nor women were allowed to cover their bodies above the waist or below the knee. If benighted they dare not lie down in a shed appropriated to other travellers, but hid themselves in caves or deserted watch-huts. Though nominally Buddhists, they were not allowed to go into a temple, and could only pray "standing afar off"
(Source)
Allegations of witchcraft and cannibalism aside, the Rodiyas themselves were known to be a proud folk that considered themselves the pure-blooded descendants of the royalty that were punished this way. Here's a Reddit post that expounds on them more, along with photographs. It seems that the strictures against covering up had fallen away between the turn of the 20th century and the '70s. Not much is known about their current living conditions, but I believe that, like India's Untouchables and the low caste of Eelam's Tamil Hindus, most would have converted to Christianity to escape the stigma.
Casteism is still somewhat of a problem in the Sinhalese community, but it's lessening every generation. My maternal grandparents weren't entirely happy about my mother marrying my Karava father but conceded because he was an engineer with a stable career. My older cousin had to fight his Karava family to marry his school sweetheart because she was both poor and Bathgama caste (I think "Padu" might be a derogatory name for it). The fact that he succeeded is noteworthy because it would have been a huge scandal in my parents' time. The Radalas are still a bunch of insular dipshits who try to keel over and die if one of them tries to marry out. But many of them are also migrating abroad so Idk if it's too much to hope that they leave the caste shit behind when they assimilate into Western society. It certainly hasn't worked for the Brahmin Indians. But the outlook is better for the rest of us.
*There is no caste system in Buddhism. The Buddha in fact was an egalitarian social reformer who advocated against the Vedic caste system and ordained Untouchables as well as women. So obviously the Theravadin priesthood of Sri Lanka, that bastion of the Buddha's Word, would make sure that only high caste men could ever be ordained. Love the fact that the Karava social revolution just made sure they had their own sect instead of, y'know, pushing for anything more equitable. I always say that if we really want to protect Buddhism we have to abolish the Sinhalese.
Class is an outdated attempt at socio-economically categorizing humans within the industrial society.
Marxists, especially the former Marxists, as well as all the Left tendencies inspired by Marxism, have relied on the same-old tripartite categorization of society dating back to Aristotle, now divided into three big classes. Contemporary sociologists of the Marxist schools of sociology will be using the stats of median income to show how theyâre right about it; where indeed the «middle-class» exists and itâs been going down toward poverty levels in the last few decades, where the upper group of ultra-rich just kept getting wealthier and more powerful. All of it is true, yet only within a tiny, limited aspect of the mastodon. It shows us where most people are situated in terms of income, yet not saying much about all these people located elsewhere up or down the curve. That these people arenât actually part of any unified class, within the tripartite model of âmiddle/proletarianâ, âpoor/lumpenâ, or ârichâ. In reality â or I mean closer to what could be the social reality â a median in statistics only best represents where a bell curve is located within a spectrum of linear-organized data.
Having lived through years of being on the workplace, in the streets, outside of academia, will reveal that the âworldâ is a much more complex and especially fluid, dynamic place; not made of categories and classes, but people. Especially groupings of people, constantly organizing and plotting for power. Either to gain more or maintain their âacquired rightsâ.
Varric Tethras - The Proud Dwarf
So it's not a big secret that the best companion Bioware ever created was Varric Tethras, the lovable rogue, crossbowman, author and handsome Viscount of Kirkwall.
There are ao many reasons to love Varric, but one I don't see much discussed, is the subtle, and contradictory relationship Varric has with his own race, the Dwarves of Thedas.
Varric makes it a point of always putting his seeming disdain for his own people out in the open, always making it clear how much he dislikes the traditional Dwarven culture, wqy of life and so on.
He describes Orzammar, one of the great wonders of the world as cramp tunnels filled with shit and body odor, he never fails to mention how much he hates the deep roads, and he often mocks dwarven pride at any opportunity with his usual wit and charm.
On the surface, Varric might seem like he has a lot in common with Sera and her racist views on all elvhen kind, but that really, really is not the case.
Because under that exterior of seeming disdain, is a man who both understands Dwarven Culture in all it's flaws, but also loves it and hates it in equal measures.
Varric has always made it clear how much he loved the Hanged man, and essentially made his room there his office, his real home away from the uber dwarfish merchant guild.
And do you know what he fills it with?
The dwarfiest architecture you can imagine. Varric has a dwarf table, a noble dwarf chair, dwarven artwork on the wall, and even a dwarven stone bed.
All expensive and traditional stuff which he would have had to had personally paid for to transport into this room out of his own pocket.
Varric for all his harsh words on the Dwarven people, WANTS to live in a home that looks utterly Dwarven.
The most obvious moment that puts Varric's love for his dwaf ancestry on full display is of course the act 2 quest from da2, where he and an insane(temporary lucid) Bartrand has a heart to heart where both puts their real feelings on the tragedy of their situation on display.
Varric chastises Bartrand for in his madness having thrown away every bit of his dwarven nobility and honor on a stupid trinket, and Bartrand ends up begging his brother not to let house Tethras fall with him, in this display of utter madness and dishonor.
The entire thing is a deeply tragic display where the two brothers show that deapite all their differences, they really did love each other deeply, as well as the fact they had a shared love of their ancestry as Orzammar Nobility.
Of course Varric almost never comes out and says it nearly this clearly anywhere else, as showcased in another side quest where you give him back the Tethras family signet ring that Bartrand had to pawn to finance the expedition.
He doesn't come out and say it, instead focusing on the bad aspects of Orzammar in this quest, but unless hawke is rivaling him when he gives him the quest, varric has a huge approval boost in response to getting his family ring back, showing the thing really did mean a lot to him, despite his disparaging it and Orzammar in said quest.
Later, in Inquisition, Varric never misses a chance to badmouth Orzammar and tradition, but he reacts with incredible sadness at the prospect of Orzammar one day possibly falling.
When Solas asks him about Dwarven literature, and whether there is a lot of Dwarven tricksters, varric gives a smartass remark summing it up as Dwarves tend to write how they want the world to be, while humans write how they think the world is, eith the latter being clearly superior.
It's a good scene, but it has a deeper meaning that ties into Varric's deeper views on Dwarven culture.
Varric knows how Dwarves write, because he has read Dwarven liturature, and understands it completely as both a dwarf, a reader, and a writer, and how it in turn differs from human literature.
For all his grumbling on dwarves in Orzammar being obsessed with their ancestors, he himself is the exact same way as shown in legacy when you find the original Tethras and gives him to the stone, able to shortly remember every bit of his own family lore on the spot and being moved to tears by the tragedy of it all.
Varric defends both surface dwarves and Orzammar dwarves against Solas accusation that they have given up against the darkspawn threat, though in his usual way, he makes it out like surface dwarves are clearly superior.
Varric genuinely loves and cares about so much of Dwarven culture and history, and he understands it deeply.
Which in turn also is the reason he genuinely hates so much about it.
Like all of the DA2 companions, Varric has something he is deeply, deeply obsessed with, something that drives him as a person, and motivates his actions through the entire story. The difference between him and everyone else, is that this obsession never reached a conclusion, because Varric doesn't get to actually face it, and confront it.
That obsession is, of course, the Dwarven Merchant Guild.
Varric HATES the Dwarven Merchant guild, and though he uses his regular humor to portray it, in this case it's actually the opposite of the way he will always be critical of the Dwarven people. Because Varric hates the guild far, far more than he ever pretends to hate Orzammar.
Varric always talks of how shitty the guild is, how it embodies the absolute worst parts of dwarven culture, and essentially how it ruined Bartrand from ever being able to function as anything other than a cutthroat businessman. He time, and time, and time again, refuses to interact with the guild, breaks the law hard to not have to participate, and all in all cold shoulders them and their cutthroat culture completely.
There is a very important, significant moment in act 3, that is incredibly easy to miss, but completely recontextualizes varric's entire motivation for wanting the deep roads expedition.
Varric talks about the real reason why Bartrand wanted to go through with the expedition, of how it represented the one chance he had to get AWAY from the guild forever, just by being rich enough he no longer had to deal with them anymore.
Varric portrays it as Bartrand's big wish and motivation, hut it's incredibly obvious if one pays attention that this was a wish the two brothers actually shared, a mutual desire in the world. Which in turn is one of the reasons why Varric is so incredibly angry at his brother when he goes off the deep end due to the idol and betrays them.
Him and Bartrand got into this venture to finally, once and for all get out of having to deal with the worst parts of surface Dwarf society, and here his brother seemingly willingly turned his back on all of that, showing the only thing he ever cared about was pure greed.
In other words, everything both he and Bartrand hated about the Merchant Guild.
Varric hates the Caste system. He hates the division between surface and "regular" dwarves, and he thinks Orzammar's nobility has a collective stick up it's ass. And yet despite all of that, he loves the Dwarves. He loves the idea of nobility and the ideals it is supposed to represent, he loves Dwarven architecture, their grand ability to make shit, and the incredible grit and romanticism about the Dwarves long, unending struggle against the darkspawn.
The only part of Dwarven society Varric has no love for, is the Merchant Guild. It is Orzammar's nobility without anything resembling virtues, nobles who lost their caste, and yet still enforces a brutal hierarchy of blood, and cares for no ideals, no honor, no cause, except for the clink of money.
Varric is such a deep character, and I really wish that in the future, we get to see this aspect of him fleshed out even more.
my headcanons for the teeth of each caste!

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BLED CASTLE, Slovenia - Slovenia's oldest castle which was built on a precipice above Lake Bled more than a thousand years ago, with Slovenia's highest mountain, the 2864-meter-high Mt. Triglav covered in snow in the background. (photo: Ales Krivec)
âQuand lâouvrier dit quâil nâa "pas le temps pour prier", il nâa pas tellement tort, car il ne fait quâexprimer par lĂ tout ce que sa condition a dâinhumain, ou disons "dâinfra-humain" ; les mĂ©tiers anciens, eux, Ă©taient Ă©minemment intelligibles, et ils nâenlevaient pas Ă lâhomme sa qualitĂ© humaine, laquelle implique par dĂ©finition la facultĂ© de penser Ă Dieu.â
Frithjof Schuon, Castes et races, 1957.