The Burgher exodus
Changes in the educational policy shut out the Burghers contends Deloraine
Brohier
There are very few Burghers left in Sri Lanka today. As for the Dutch
Burgher, fair of skin and Europeanised in style of dress, they are taken
to be by the general mass of the island's people today, foreigners- tourists
or expatriates from the West. "What country do you come from?"
is the often repeated question. When speaking on the occasion of a farewell
to an outgoing Ambassador for the Netherlands, our Foreign Minister said:
"Alas! there are very few Dutch Burghers in Sri Lanka. They began
to melt away perhaps most markedly in the 1950s and in the decade that
followed."
The exodus of the Burghers saw them emigrating to Australia, Canada
or the U.K. In the years between 1948 and the late 1960s, against a total
population of which kept growing in leaps and bounds, the Burgher community
kept shrinking. In the General Census 1963, the statistics of the Burghers
as against the total population figure of 12 million (12.7) had dropped
to 0.4 per cent. By the General Census taken in 1971, the statistic while
remaining at 0.4 per cent, saw that the total population had risen to 14
million (14.8), indicating a still further drop in the statistic of the
Burgher community.
Undoubtedly the two post-Independence decades saw this falling ratio
as against the increase of the island's total population. This was due
to the departure of many Dutch Burghers. It must be remembered that at
this time a "white Australia" policy prevailed and tended to
restrict a free and open entry in emigration to the country. Thus those
Burghers who could prove by genealogy their European origin had an advantage.
There were church and family records to substantiate their claim. So with
the early exodus of the community, it was the Dutch Burgher who went.
Why? The question might be asked: Why did the Burghers go?
Four centuries had elapsed since, as foreigners, the Burghers had come
to Ceylon between 1656 and 1796, when the Dutch East India Company had
occupied the maritime regions of the island. As Company servants and free
citizens, who were designated "the Burghers", they had emigrated
from Europe and decided to strike their roots in this tropical land. When
the time for change came with the island becoming a Crown Colony of Great
Britain, for reasons personal, about 900 families chose to remain in Ceylon.
For 150 years thereafter, in the period of British occupation of by then
the entire island, the "Burghers" (as the European-Dutch overflow
came to be popularly known), were considered as part of the mix of the
island's people.
The Burghers blended easily with the many races and communities of the
population and endeared themselves to all. They entered every sphere of
activity in the country and worked toward its development - also in the
struggle for Independence. "In literally every walk of life in Sri
Lanka, the Dutch Burgher made an outstanding contribution and showed that
our national life could be enriched," said the Foreign Minister on
the occasion earlier referred to.
So what could have prompted these people - the community, Burghers,
and more specifically the Dutch Burghers, to betake themselves away from
the land of their birth?
Having engaged in many a discussion on the subject this writer is inclined
to sum up the reason to - compartmentalisation into language streams in
our schools.
The decade of the 1940s saw the beginning of significant changes in
the country. The emotions of nationalism brought the enactment of policy
measures which reflected these trends. In 1942, while still under the British
colonial government, there was introduced a ruling that in all national
schools in the island, children of one ethnic group had to follow an education
in their mother tongue. There was a time-lag before the private missionary
schools to which the elite in society sent their children, in Colombo and
other leading towns like Kandy, Galle and Jaffna, introduced this policy.
So it was only immediate post-Independence that segregation commenced its
implementation islandwide. Previously school-goers in all private schools,
mainly run by religious missions, studied in the English language, irrespective
of which community they belonged to. The latter went up their full educational
years, from kindergarten through primary and secondary and then on to university,
in English. Examinations in all subjects were held in English - with Sinhalese,
Tamil and the older languages like Latin or Sanskrit or Pali taken as separate
subjects.
With the policy change in the educational system as referred to, the
child became compartmentalised. The child whose parents were both Sinhalese
went into the Sinhala stream and the Tamil child into the Tamil stream.
Burgher and Muslim went into an English stream, did all their subjects
of study in English and took their examinations as such. Eventually the
English stream in schools, in the 1960s and early 1970s (maybe due to a
steady dwindling in the number of Burgher children), died out. Muslim parents
chose to send their children into either the Sinhala or the Tamil streams
on the geographic location in which they lived.
An educationist of our present day, Dr. Wimala de Silva, now retired
Chancellor of the University of Sri Jayewardenepura said that the Burghers
"not being allowed to study in the national language" was a serious
detriment to the community. It was not a question that the Burgher did
not want to study Sinhala but that he or she was not allowed to do so by
being channelled into a language stream that had lost its acceptability
in public life, post-Independence. Thus the Burgher youth emerging at the
end of an educational training in English, and at a time when further political
measures were being introduced to give importance to the national language,
would have been placed at a distinct disadvantage.
Moreover, it must be realised that the home language of the Burghers
is English — and can be described as their mother tongue. The "mother
tongue" being defined by no less a person than Sir Ivor Jennings as
"the language a child speaks at his mother's knee".
The Burghers were essentially middle class, by tradition coming from
the salaried Public Service sector. When seeking employment, the Burgher
could have faced discrimination for not having fluency and working ability
in the national language - rather, in having these capacities in a foreign
language. This was the apprehension of many a Burgher parent.
Entering the Public Service there were language examinations in order
to be considered for advancement in one's employment - salary increments,
scholarships, even promotions. In truth it should be added here, that with
most Burghers the above requirement was no great obstacle and many a case
can be cited of Burgher men and women who worked their way up successfully
in the Public Service.
K.M. de Silva, Professor of History, University of Peradeniya once stated
also that the Burghers cherished the security of the Public Service which
began to come under greater challenge at the time. With the expansion of
educational opportunities more Sinhalese and other minority communities
were also brought into the professions. Dr. de Silva also notes that after
nearly 70 years, in the Legislative Council "the arithmetic of Council
membership was (at this time) definitely against the Burghers". So
there was also a political factor.
These were all serious considerations in the general movement of change
from a colonial era to one of Independence.
Thus, uncertain of their future and the prospects in opportunity for
work status and success - in the context of the above, the Burgher parent
made the choice to seek other pastures.
They departed in a steady flow, leaving behind the land of their birth.
It was not an easy decision - especially for those of an older age group.
For amongst those who emigrated were men well-positioned in their professions,
in private and public employment. They headed government departments, were
managers of company plantations, of high rank in the mercantile sector
and in banks.
It was a sacrifice for many to pull up their roots and it was not an
easy decision for those more advanced in years. The heartache of leaving
familiar sights and sounds, the nostalgia and memories of the past, parting
from old friends, sometimes aging parents who could not or did not want
to uproot themselves - and to go out to face the unknown, to make a new
beginning was a tough decision. Lifestyles, living conditions, strange
climates to get accustomed to and the need to seek employment anew, were
challenges. For the young on the other hand, it was exciting.
Political analysts, historians and writers can pontify on the Burghers'
exodus from Ceylon - Sri Lanka. The average reader can argue - agree or
differ - with hindsight. The writer leaves the subject at that.
Sir John - 1953 - 1956 |
A man of courage
He
(Sir John Kotelawala) has courage. He has brawn. He is frank. He has money.
He has friends. He has background. He has personality. He can cut a figure
wherever he goes. He is the well-graced political actor who can play the
hero strutting across the stage.
Thus he is able to draw loyalty of an unknown kind from his followers
and friends. For there is nothing he will not do for his friends. When
there is trouble or turmoil, he is at his best slapping his arms, jutting
out his chest.
When there is work to be done, he is there to do it. When money has
to be spent, he is there putting his hand in his pocket.
But in spite of all these sterling qualities people thought he would
always remain a kind of political King Kong forever challenging others
to a fight. For, although he had courage there was a doubt whether he had
enough caution to prevent his courage from becoming foolhardiness.
He was not afraid to say anything. But what he was not afraid to say
was often the wrong thing. From Early Prime Ministers of Ceylon as seen
by D.B. Dhanapala
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