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434

48901

(No. 627.)

No. 40.

THE GOVERNOR to THE SECRETARY OF STATE.

MY LORD DUKE,

(Received 8th October, 1923.)

[Answered by Nos. 42 and 45.]

The Queen's Cottage, Nuwara Eliya, Ceylon,

14th September, 1923.

I HAVE the honour to acknowledge the receipt of your despatch of the 5th [3rd] August, 1923,* in which you ask me to what extent, in my opinion, the interests of the Malays differ from those of the general Mohammedan community, and how far their claims will be likely to receive support from the representatives of other communities in Ceylon.

2. Before attempting to give my views on this point, I consider it very desirable that it should be clearly understood that the three Mohammedan seats have been granted for the purpose of giving representation to those professing the Mohammedan faith, and it has been so generally understood here that though there may be various sects amongst those professing that faith, no differentiation can be made in the favour of one sect or another. And I consider that this is the only sound principle to be observed with regard to the Mohammedan representation.

3. In order that I might obtain the views of a leading Malay on this question generally, I asked the Attorney-General to obtain from the Solicitor-General (Mr. Akbar), who is a Malay, his views upon the question generally, and I enclose a memorandum from him which he furnished. I should point out that Mr. Akbar was unaware that this memorandum was for my information, and that consequently he has expressed himself very freely, and I have considered it advisable to send you the memorandum as it was submitted, without requesting the writer to modify it in any way. I think this explanation is desirable, because Mr. Akbar has included matter not actually germane to the subject under discussion. memorandum you will observe that Mr. Akbar states that there is a fundamental From the difference in every way between the Moor and the Malay as regards race, language, religious view-point, customs, calling and temperament; and to this differentiation I agree. But I consider, however great that may be, it should not be allowed to permit of the introduction of a communal factor into the representation of the Mohammedan community. Special representation has been given to the

Mohammedans, as I have stated before, with the object of permitting those who profess that faith being represented by members of their community in the Legislative Council; and any proposal to give special representation to any particular section of that community might give rise to a demand for similar treatment by one or more of the sects which are comprised in those who profess Mohammedanism.

4. In regard to the point as to how far the claims of the Malays would be likely to receive support from representatives of other communities in Ceylon, I desire to call your attention to the report of a debate on the 20th March, 1923, upon a motion of the Mohammedan member "That this Council recommends that the three seats reserved for the Mohammedans of Ceylon be filled by election," to which an amendment was moved by the European Rural member to the following effect:--"That this Council recommends that two of the three seats be filled by election among the Moorish community, and that the third seat be reserved for the Malays." I enclose the official report of that debate and you will observe that the amendment was lost without a division. I consider that this is sufficient reply to the question you ask; and, whatever Mr. James Peiris's views may be, I do not consider that there is either any great or real interest taken by other communities in the matter, or that it can be said that they would support the Malays in their contentions.

5. In order to obtain the views of the Mohammedan community as to the question of defining the electoral areas in connexion, with a Mohammedan electorate, and at the request of Mr. N. H. M. Abdul Cader, I decided, after discussion in Executive Council, to appoint a Committee of leading Mohammedan gentlemen to report their views upon this question; and there was nominated to this Committee

* No. 18. ↑ Not reprinted.

Mr. T. B. Jayah to represent the Malay community; and I enclose, for your information, the report of this Committee. Section 5 of this report sets out the views of this Committee, which is summed up in the following paragraph:-

"We have given our earnest and serious consideration to the views expressed within and outside this Committee, and are of opinion that the election of the three members reserved for the Mohammedan community in the new Legislative Council should be by one Electorate." It will be observed, however, that Mr. C. A. Mr. S. M. Aboobucker, though they signed the report of the Committee, have sent Cader and in dissents which I also enclose. I cannot but recommend that the report of this Committee should be accepted.

6. I trust that I have made it clear :---

Abdul

(i) That it is not desirable that the Malays should receive separate

representation.

(ii) That as far as the representatives of other communities are concerned, whatever Mr. Peiris's views may be, there is little evidence of any interest in the matter or of any support for the Malay contention.

(iii) That the general desire of the Mohammedan community is for three seats, and one Electorate; and this, in my opinion, may possibly give the Malays an opportunity of returning a member.

I have, &c.,

Enclosure 1 in No. 40.

THE two questions I am asked to answer are:--

W. H. MANNING,

Governor, &c.,

(1) In what respecta are the claims of the Malays different to those of the

other Moslem communities?

(2) How far will the claims of the Malays be supported by the other

communities!

(1) The two principal Moslem communities in the Island are the Moors and the Malays. The Moors number about 240,000, and the Malays about 15,000. The two communities are fundamentally different in every way. The Moors are said to be descended from the South Indian Moslems, or, as they claim, from Arabian settlers: the Malays are of Mongolian extraction. language, and usually write in Arabic characters, borrowed, I think, from South The Moors use the Tamil India; the Malays have a language and alphabet peculiar to themselves. The two communities profess the same religion, but they differ radically in the interpretation of it, the Malays following broadly the spirit of its rules, and despising the un- compromising rigidity affected by the Moors, who adhere to the letter of the written word. The Malays, though a small community, have separate and distinctive mosques of their own, there being three in Colombo, one in Kandy, and several in Hambantota a town which is composed entirely of Malay settlers.

For generations, the Moors have been a community of petty traders, and such trafficking the Malays have always held in ontempt. The Moor is called by the Malay a "kling," which means a cheat.

Malay women go about freely and unveiled in public, and have never adopted the "purdah" system, which the Moors have always cherished. By nature, the Malay is generous and lavish, sometimes to the degree of improvidence; while the close-fistedness of the thrifty Moor is proverbial in the Island. Malay excels. There are representatives of his community in practically every At games, the Ceylonese Sports Club in the country. But the Moor seldom takes kindly to games. As a community, the Malays lead the Moors in education. Educated Malays are to be met in all Government offices. anywhere, and then, as a rule, only in shops.

Educated Moors are seldom to be found communities has always been strained, if not actually hostile.

The feeling between the two

In short, the two communities differ in all respecte-race, language, religious view-point, customs, calling and temperament.

(2) As regards the second question, the Malays are very popular with all the other races, except the Moors. For example, during the riots of 1915, not a single Malay was touched, whereas the Moora were attacked everywhere. hand, the Moors are very unpopular with all the other communities. They have a On the other

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