3rd Biennial Conference - 2015

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Environmental impact of sustainable tourism in Sri Lanka
(Centre for Asian Studies, University of Kelaniya, 2015) Abeysinghe, A.
Tourism and hospitality is a field which involves many sectors including the aviation industry, hotel industry, tourist boards, government ministries and departments as well as national parks and heritage sites. As such, it is a vast field involving many services and products catering to tourists (travellers) and also natural environment. All these have mutually reinforcing objectives to ensure sustainable tourism development. In Sri Lanka, tourism is the nation’s third foreign exchange earner and by the end of the year 2015, this figure is expected to be US$ 3 billion. The majority of tourism activities place extra pressure on environmental resources on which it is based. This is also intensified by present as well as future interests of tourists, tourism organizations and host populations. Without sufficient environmental protection, prospects for development will be weakened. Positive links should be built with the environment while breaching any negative links that may be encountered. There could also be negative links. To overcome this, there should be “trade-offs” between protection or rather conservation and developmental goals. It is the duty of the government and other stakeholders to safeguard the environment while developing necessary infrastructure for tourism. Otherwise, tourism will become a major destructive process destroying natural resources which it is based on. Those responsible for tourism management have a great responsibility for sustainable tourism and they should focus on protecting the environment, a vital factor of tourism development. Sri Lanka being a country rich in natural environment, bio-diversity as well as rich cultural heritage has to protect its resources; the major tourism attractions, while developing necessary infrastructure. In this paper, the focus will be mainly on the “Environmental impacts of sustainable tourism in Sri Lanka”, the problems associated with it and how to overcome such problems in the long term as well as the short term.
A study of Dammapada Atthakatha
(Centre for Asian Studies, University of Kelaniya, 2015) Wagh, S.M.
The Dhammapada is one of the important books out of 15 main books in Suttapitaka, which contains collection of preaching of Tathagat Buddha. The Dhammapada is known as Buddha Vachana. Each Buddha Gatha included in the Dhammapada is the actual preaching of Tathagat Buddha. Which is uttered by him. Each Dhammapada Gatha is included in the Dhammapada has historical relevance. In Dhammapada there are total 26 Vagga and there are 423 Gathas in all these Vaggas. Entire summary of Buddhist philosophy is put forth in 423 Gathas. In 252 BC in Sri Lanka Dhammapada Sangayan was done by Mahendra, Bhante Suman and Bhundaka by reciting the Tri Pitakas. Acharya Buddhaghosha a Buddhist monk in 6th century went to Sri Lanka and studied Pali Buddhist Literature of Dhammapada for Twenty five years. Later on it was published in many languages in the world. Tathagat Buddhas philosophy is based on facts and experience which is included in Dhammagrantha of the Dhammapada. Each Vagga of Dhammapada contains different philosophical dimension. The Dhammapada Gatha teachings are for new Upasaka-Upasika, king, trader, Pathik, Bikkhu- Bikkhuni, Dayak etc. These preaching are a collection of various updeshas of Buddha. The Dhammapada vagga is meant for liberation of human beings from misery. Recitation of each Gatha with intellectual integrity and Shuddha Chitta leads to purification of mind and purification of Karma. This paper deals with an introduction to Dhammapada. Then it studies following 26 Dhammapada Vagga. Yamak Vaggo, Appamad Vaggo, Chitta Vaggo, Puffa vaggo, Bal Vaggo, Pandit Vaggo, Arahant Vaggo, Suhas Vaggo, Pap Vaggo, Danda Vaggo, Jara Vaggo, Atta Vaggo, Lok Vaggo, Buddha Vaggo, Sukha vaggo, Piy Vaggo, Kodh Vaggo, Mal Vaggo, Dhamma Vaggo, Magga Vaggo, Pakinna Vaggo, Nirya Vaggo, Naga Vaggo, Tanha Vaggo, Bhikhu Vaggo, Brahman Vaggo. The Dhammapada is important book it is Madhayam Marg in Tri Ptiaka which imbibes actual spiritual understanding of Buddha Vachana. Key words:Dhammapada, Vinay Pitaka, sutta Pitaka, Abhi Dhamma Pitaka, Khuddak nikaya, Atthakatha. Yamak Vaggo, Appamad Vaggo, Chitta Vaggo, Puffa vaggo, Bal Vaggo, Pandit Vaggo, Arahant Vaggo, Suhas Vaggo, Pap Vaggo, Danda Vaggo, Jara Vaggo, Atta Vaggo, Lok Vaggo, Buddha Vaggo, Sukha vaggo, Piy Vaggo, Kodh Vaggo, Mal Vaggo, Dhamma Vaggo, Magga Vaggo, Pakinna Vaggo, Nirya Vaggo, Naga Vaggo, Tanha Vaggo, Bhikhu Vaggo, Brahman Vaggo
The Significance of Currency as a Heritage Transmission Media: with reference to Sri Lankan Rupees
(Centre for Asian Studies, University of Kelaniya, 2015) Embuldeniya, P.; Gunasekara, I.
Currency has significance of economical, archaeological, historical, natural and cultural aspects. The main objective of this research paper is to explicate the significance of the currency as a media which transmit the Sri Lankan heritage. The research is based on data collected through field research and library survey methods. Currency is generally defined as a system of money in common use, especially in a country. Sri Lanka has long and rich historical background on currency reign from ancient period. Punched coins, Swastika coins, Lakshmi coins, Ran kahawanuwa and its pieces, Medieval copper Massa coin, Sethu coins of Jaffna, Panama and Angutumassa / Hook coin are some of the local coins used in the ancient period. Apart from that, some of the foreign coins were used in Sri Lanka in the ancient time. Sri Lankan Rupee is the currency of Sri Lanka at present. Coins and Banknotes were frequently introduced to Sri Lankan currency. Moreover, the Central Bank of Sri Lanka has issued commemorative coins and banknotes on several occasions. Those coins and banknotes illustrated several aspects of Sri Lankan heritage such as traditional dance, traditional events, heritage sites, landscapes, industries, achievements, fauna and flora. Both cultural and natural aspects of heritage in Sri Lanka are transmitted through currency. Hence, there are several benefits in promoting this function as tourist attraction through museums, cultural events, culture based tours, nature based tours and heritage tours. Among these, currency museums are vital as an establishment of heritage. This research will propose cultural events as well as culture and nature based heritage tours focusing on the illustrated aspects of Sri Lankan coins and banknotes. Cultural and natural aspects of heritage in Sri Lanka, the significance of Sri Lankan currency, historical background of currency and heritage of Sri Lanka are also be discussed through this research
Nalanda Metal Icon Art (Dhatu-Silpa)
(Centre for Asian Studies, University of Kelaniya, 2015) Sawarna
Nalanda metals has significant value in the history of metals. We find metals different types of excavation. The technology/methodology is totally depends upon literary sources. The Nalanda metal, icon-casting in bronze and other metals or materials is to be modelled in moist clay, wax and plaster. Again, clean and smooth, moist clay inconsistent texture is generally preferred. Clay models sprinkled with water and covered by moist cloth while casting are wrapped between the sessions of the artisan work. Piece mold process may be applied if necessary for decoration of an icon. The composite multi-metalled elements in an icon is believed to represent various powers and forces attributed to the deity. For instance, Bhagavan holds six faces and Ishvara is possessed with eight attributive powers. Besides the composite base metals, the technique of gilding and enamellings of the cast form generally exuberate the quality of the metal product. The Nalanda icon-gilt technique is said to have excelled that of other metal-producing centres as Kanchipuram and Mathura etc. The Bangala and the Magadhan metal artisan workmanship had been famous in those days.
Constructing narratives of everyday life and aspects of Kandyan social order through personal diaries
(Centre for Asian Studies, University of Kelaniya, 2015) Bulankulame, I.
As a researcher I got interested in the use of diaries as a method of capturing qualitative data and constricting life histories, with the encounter of a personal experience. Biographers, historians and literary scholars have long considered diary documents to be of major importance for telling history (Corti 1993). In Sociology, medical research, and psychology researchers have counted on diaries as useful source of data since the early 20th century, (Kaun 2010). This research presents ‘a time capsule’ encrypted in diaries over four decades that is from 1943-1982. The researcher explores the handwritten entries of a respected lay religious leader who is also a politician and an eminent businessman of this era. Therefore this research is primarily concerned with the construction of everyday life. Even then it also strives to reconstruct a time period in history spanning from pre-independence and post-independence Sri Lanka from a non-political view with the narrative reconstructed through these diaries. Since the gentleman concerned is my maternal grandfather, I felt the diaries gave me a personal entry into his life and made me closer to him and the events in my family history. However reading through these diaries convinced me that they through some new insights into certain nationally important events or even family incidents, some of which were easy to frame, but others were difficult comprehend. The research is a work in progress and the diaries will be further analyzed to counter validate a large collection of photographs in constructing not just the life of the individual but certain important events in history. Therefore the preservation of these diaries and personal journals are important especially for the understanding the particular period of history and the cultural heritages of Kandyan society.
Oral Tradition and Performative World of Ramlila in Odisha
(Centre for Asian Studies, University of Kelaniya, 2015) Singh, N.
Ramlila is an age old oral tradition of India. It is a dramatic representation of deeds of lord Rama in the form of plays and procession. The United Nations Educational, Scientific and Cultural Organization (UNESCO) proclaimed that the tradition of Ramlila is a masterpiece of oral and intangible cultural heritage of humanity in 2005. In Ramlila, the basic essence of the story remains the same, but the manner in which it is being performed may vary from place to place. Each style has its own idiosyncratic features developed over a period of time by the impact of various factors like, migration, local culture, religious belief, geographical conditions, flora-fauna, etc. During Shardiya Navaratri (September- October) the streets of north Indian cities transformed into a dramatic stage. But in Odisha, Ramlila is being played in the month of Chaitra (March- April). Present paper would give an ethnographic account of Ramlila in Odisha. Boudh, Puri and Daspalla Ramlilas would be discussed in the present paper. These are the representative Ramlila style of Odisha. It is observed with religious fervour and; with great pomp and show for eight to thirty days at different temples – streets. It is called Sri Kshetra yatra or Sahi Jatra in Puri, Mahavir Khetra in Daspalla and Ramlila Naatya in Boudh. One can feel religiosity and the experience of the divine in the performative world of Ramlila tradition. Every Ramlila style differs from one another in execution, staging, costume, make-up, acting style and to see community participation would be important in the multicultural society of Odisha. Although there are some broad similarities in all styles of Ramlila being played in Odisha.
Protection of Traditional Knowledge (TK) and Traditional Cultural Expressions (TCEs) of South Asia in Digital Libraries and Museums
(Centre for Asian Studies, University of Kelaniya, 2015) Perera, K.
Traditional medicines and therapies, traditional cultural expressions (TCEs) are used in music, artwork and designs. These are all elements of what is known as traditional knowledge (TK). South Asian countries are rich in TK and TCEs. It has been considered as a treasure and part of the cultural identities. Thus, TK and TCEs give a value to the future wellbeing of local communities and sustainable development of the respective countries. Nevertheless, TK and TCEs have become a part of the human life and added value to their spiritual beliefs and usual the legitimate circle. Therefore, it is important to safeguard TK and TCEs that because of it is vital to sustain not merely the knowledge, but the social and physical environment of which it forms an integral part.
Rituals followed by “Newaras” of Kathmandy Valley
(Centre for Asian Studies, University of Kelaniya, 2015) Malla, M.
The “Newaras” are the indigenous people and the creators of the historical civilization of Nepal’s Kathmandu Valley. The Valley and surrounding territory have been known from ancient times as Nepal Mandala. “Newars” have lived in Nepal Mandala since very early times, and immigrants that arrived at different periods in its history eventually merged with the local population by adopting their language and customs. “Newars” are a linguistic and cultural community of mostly Tibeto-Burman and some Indo-Aryan ethnicities. Scholars have also described the “Newars” as a nation. Scholars in this field have consensus that prehistoric “Newars” were originally interconnected to the ancient “Kirat” people (Kiratis). Stone Age, prehistoric “Kirat” tools found by Anatoly Yakoblave Shetenko (Leningrad Institute of Archaeology) date back to 30,000 years ago, matching prehistoric tools unearthed in China’s Gobi Desert and Yunnan. According to Nepal’s 2001 census, the 1,245,232 “Newars” in the country are the nation’s sixth largest group, representing 5.48% of the population. “Newaras” practice Hinduism as well as Buddhism. They have their own culture and follow their own festivals that are unique in the world. “Newar” culture is very rich in pageantry and rituals throughout the year. Many festivals are tied to Hindu holidays, Buddha’s birth and the harvest cycle. The important “Newar” festivals are “Mha Puja”, celebrated in the occasion of the New Year as per local calendar (“Nepal Sambat”), and “Bisket Jatra” celebrated on the first of “Baisakh”. One of the important festivals celebrated by “Newar” people is “Gunhu Punhi”. During this nine-day festival, “Newar” men and women drink a bowl of sprouted mixed cereals and offer food to frogs in the farmers’ fields. On the second day, “Sa Paru” (“Gai Jatra”), people who have lost a family member in the past year dress up as cows or anything comical and parade through town, a ritual carried by a king to show his queen that not only his son died but other people die too. The last day of “Gunhu Punhi” is “Krishnastami”, birthday of lord Krishna, an incarnation of lord Vishnu. Many rituals are related to the stages of life from birth, first rice-feeding, childhood, puberty, marriage, seniority and death. The complexity and all-encompassing nature of these rituals cannot be exaggerated. For instance, “Newar” girls undergo a “Bahra” ceremony when they reach puberty. Because menstruation is considered ritually impure, girls undergo ritual confinement for 12 days. Girls are separated from all males and from sunlight for 12 days while they are doted upon by female relatives. On the 12th day the girl must pay homage to the sun. Should a “Newar” man or woman live long enough, there are five rituals, known as “janku,”—which can be confusing, as the first rice feeding ceremony of a child is referred to as “janku” as well— performed between the age of 77 and 106. These are carried out when the age is 77 years, 7 months, 7 days; 83 years, 4 months, 4 days (after one has seen 1000 full moons in one’s life); 88 years, 8 months, 8 days; 99 years, 9 months, 9 days; and, finally, at 105 years, 8 months, 8 days. After these rituals are performed, the person will be regarded as a god. Husband and wife will perform their rituals together, as the events occur for the husband.
Religion of the Gond Tribes of Middle India
(Centre for Asian Studies, University of Kelaniya, 2015) Koreti, S.I.
ones understanding of everyday life. In many societies, religion affects the way one relates to each other. Religious beliefs often guide our social interaction. Religion can be a unifying factor in some societies. The Gond tribes in India invariably had oral religion. That was, the theory and beliefs about religion were not written in any language. The beliefs were transmitted by word of mouth and were passed on as tradition from one generation to another. They are still reflected through the myths and legends popular among them. In Gond society, religion was an integral part of total ongoing way of life. The attitude of the primitive’s mind was very different from that of the civilized man. The natural world they lived was itself a quite another aspect to them. All its objects and all its entities were involved in a system of mystic participation and exclusions; it was these, which constitute its cohesion and its order. In general terms, the word religion is understood as a set of institutionalized beliefs and practices that deal with the ultimate meaning of life. Religion, like the essence of a culture, provides a blue print for the behaviour of the individual member of society on the basis of principles sustained by the divine, supernatural or transcendent order of morality. Religion is something that human beings follow as members of social groups and therefore the study of religion invariably leads to the study of people and culture. The Gonds were not included in Hindu religion by Hindus as they were very much different to the Hindu people and were different to the untouchables of Hindu society. Hindu religion did not consider them untouchable; neither had they have been marginalized in any other religion. The background of Gond religion might be existed in the early religious life of the Gonds of Madhya Pradesh. The Gonds of the Middle India had a religion of their own, which was practiced widely in the past and present too. It is still known as Koya Punem in Gondi culture. However, with the changing time and intervention by the various intruders its originality is corrupted. The Gond tribes were driven by intruders from their original places and were forced to remain aloof from the rest of the world. Thus, their religion is not recognized even today as a distinct identity, instead it is considered as savage by many. The religious ideas of the Gonds are no less influential than any other religion of the world. The traditional religious ideas were enough to maintain peace and harmony among the community people. Hence, its existence and presence should be recognized to interpret the cosmic world of Gonds and to understand the ethnic development of the Gond tribe of Middle India.
First Palaeopathological Example of Dental Abscess from Pre-historic Sri Lanka
(Centre for Asian Studies, University of Kelaniya, 2015) Ranaweera, L.; Adikari, G.
Sri Lanka is an island off the tip of southeast of Indian subcontinent and possesses a pre-historic human skeletal record covering 34,000 years, which is inclusive of Meolithic period, Iron age and Historic period. Interestingly, the oldest skeletal remains of anatomically modern Homo sapiens (37 000 BP) reported from the South Asian region were discovered from the cave site, Fahien-lena, The archaeological excavation of Pallemalala shell midden in the southern part of the island was conducted by the Postgraduate Institute of Archaeology, University of Kelaniya in 1997 and yielded six human skeletons, with additional fragments of human and faunal remains, together with stone implements belonging to the Mesolithic culture. Gross morphological analysis indicates abundant and well preserved dental evidences when compared to poor skeletal preservation. Among the collection, there is a left part of a mandible aged around 35-45 years of a male person with the evidence of a large dental abscess cavity associated with the antimortem tooth lost. The reports of palaeopathological conditions on skeletal materials are very rare and this finding highlights the very first dental abscess encountered in Pallemalala population who lived in 4500 BP in Sri Lanka. Since such dental pathology has the potential to provide insights into the composition of the diet, this will open a research path to determine disease progress with evolution.
The usage of ancient metal technology according to archaeological evidences of “Dheega pashanaya” at Anuradhapura in Sri Lanka
(Centre for Asian Studies, University of Kelaniya, 2015) Mendis, D.T.
According to the historical sources “Digupahana or “ Dheegapashana “ stone segment has placed in north, south directions in Anuradhapura.this stone segment is spreading from South to North of the city which is appeared from one place to another place as a rock with the help of this stone segment the stone workers have done different types of activities during the period of early and middle history. The prime usage of metal technology was to build natural caves for Buddhist monks during the ancient period Along with this activity chronicle holes which have been used to sharpen metal equipments can be identified in this stone segment. The commencement of middle history period started after this particular period. During this period metal technology has been utilized mostly for the stone splitting activity. Specially, as per the evidences this stone segment has extensively used for temples, houses and irrigation activities for example more than 120 stones can be identified. The best evidence is chisels marks which has used to break stones to from stone tablets and stone mountains many slag’s encountered in this area and those are the evidences to prove the colliquation of metals technology took place from 3rd century B.C. to 10th century B. C.
The semiotic analysis of the poetry of the poet Mahagama Sekara (The content analysis is based on 10 poems in the book “Heta Irak Payai” written by Mahagama Sekara)
(Centre for Asian Studies, University of Kelaniya, 2015) Liyanage, D.
Semiotics can be used to analyze any subject very deeply. Accordingly, the philosophical aspect of any literary work could be adequately perceived. In literature, the poem is a delicate expression of emotionalism. In this regard, Mahagama Sekara is a poet who followed the path of free verse and who carried out experiments in the context of free verse. It is very timely to identify the style of Mahagama Sekara’s poetry. The study of his language in realistic poetry is a semiotic analysis of creative writing. The reading of signs and symbols contained in the poetry of Mahagama Sekara can be experimented. The main problem of the research is to investigate the nature of the semiotic used in his poetry. The hypothesis of the research is that he has attempted to entertain the reader by generating semiotics through simple and ironic language with a realistic texture. The research has been done based on 10 poems written in his book “Heta Irak Payai”. The main methodology of the research is the method of content analysis. The conclusion of the research is that the poet has entertained the reader by generating semiotics through simple and ironic language in a realistic texture.
A comparative study of Dhrupad and Borgeet
(Centre for Asian Studies, University of Kelaniya, 2015) Gogoi, H.D.; Hazarika, B.
Dhrupad is accepted to be the oldest existing form of North Indian classical music. The Dhrupad tradition is invariably a major heritage of Indian culture. The origin of this music is linked to the recitation of Sama Veda, the sacred Sanskrit text. Dhrupad is the oldest vocal and instrumental style, and the form from which the extant Indian classical music originated. The continuity of Dhrupad, a contemplative and meditative form, has been sustained by traditions of devotional music and worship. Indeed, the leading Dhrupad maestros remark that rather than to entertain the audience, Dhrupad’s purpose is Aradhana (worship). The nature of Dhrupad music is spiritual. Seeking not to entertain, but to induce deep feelings of peace and contemplation in the listener. Borgeet came into existence in the hand of Sankaradeva and later enhanced by his disciple Madhabadeva. As the purpose of Dhrupad, the chief task of Sankaradeva and Madhavadeva was to spread the Vaishnava faith in Assam. That was the time for Dhrupad to flourish in the Indian musical scenario. As time progressed the lyrical theme also varies from praising the King to natural beauty. Even though these two different schools of music started, their maiden journey in different corners of India, yet they have a similar lyrical theme and is performed through different rhythmic variations. Sankardeva added a pinch of the local flavour of Assam in Borgeet and on the other hand Dhrupad got the royal recognition by the king Mansingh Tomar who also was a famous Dhrupad composer and singer. This paper tries to find and justify the relationship between Borgeet and Dhrupad and also find out the innovations of Sankardeva within Borgeet.
Tracing the Socio-economic Roots of the Buddhist Concept of Universal Monarch (Cakkavatti)
(Centre for Asian Studies, University of Kelaniya, 2015) Barua, K.
Universal monarch (Cakkavatti) who is also called the virtuous king (dhammiko dhammaraja) is a well-known concept in Buddhism. In cakkavatti sīhanadasutta of Dīganikaya Buddha discusses the Universal Monarch. This idea focuses on the early Buddhist perspective of kingship and governance and the relationship between the king and his subjects. The mythical king Dalhanemi has been idealized in the sutta as the dhamma king who rules his kingdom according to the Buddhist law. The question here is how this concept emerged and why it was included in the Buddhist scriptures. One significant answer may be the development of the socio-economic condition of that particular period that led to the emergence of this concept. Based on the socio-economic and historical background during the time of Buddha, this paper attempts to explore the roots of the concept of the Universal Monarch in the contemporary socio-economic system and why this concept was incorporated into Buddhism.
The Ethical Value of Great Chronicle (Mahāvṃsa), the Prime, Heritable and Historical Record of Asians
(Centre for Asian Studies, University of Kelaniya, 2015) Sugunaseela Thero, Yakkaduwe; Dhammissara Thero, Niwandama
The Mahāvaṃsa, the foremost chronicle of Sri Lanka or the Great Dynasty of Ceylon, elaborates the lineage of rulers from the arrival of Vijaya in 543 BCE to the reign of King Mahāsena (334–361) (6th Century B.C. to 4th Century A.D.).This chronicle which continues to date is considered to be the authentic source that can be cited for the purpose of recognizing the uninterrupted historicity of Ceylon. On the other hand, Mahāvaṃsa reveals the historical, political and cultural evidences not only in Ceylon but also in the other lands in the Asian region. When the overall content of the Mahāvaṃsa is scrutinized, it is apparent that the purpose of compiling this chronicle is not only to record the historicity of Ceylon based on facts but to compile the ethical cultural and philosophical facts or admonitions based on Buddhist philosophical view. Showing examples through historical incidents the Mahāvaṃsa author conveys these messages to the listeners and engages them in practicing mental and physical good deeds and turns their lives towards an ethical way. Furthermore, in each ending of a chapter he indicates that ‘This chapter in Mahāvaṃsa is compiled for the serene joy and emotion of the pious.’ Therefore, by scrutinizing the inclusion of Mahāvaṃsa, a conclusion can be drawn that the intention of compiling Mahāvaṃsa is not only to reveal historically significant factors of Ceylon but also to contribute to develop cultural and human values by encouraging listeners to observe ethical doctrinal factors. In this paper, an attempt is made to point out and examine the ethical perspectives which have been added in ‘the Great Chronicle’ by the Mahāvaṃsa author with the intention of developing ethical values in the entire society.
Demonstration Effect in Sri Lankan Tourist Destination
(Centre for Asian Studies, University of Kelaniya, 2015) Samarathunga, W.H.M.S.; Pathirana, H.P.A.S.
Tourism is growing at a double digit rate in Sri Lanka and is deemed economically beneficial with increased foreign currency earnings, employment generation and foreign direct investments. However, according to academic critics, the benefits of Sri Lanka tourism are severely vitiated by the socioeconomic dysfunctions associated with the tourism demonstration effect. This notion, however, lacks empirical validation. Thus the main objective of this study is to identify and evaluate the demonstration effect in selected tourism destinations in Sri Lanka. The tourist destinations were selected according to the Butler’s tourist area life cycle model. Observations, interviews and desk research have been the main data collection tools and the findings were analyzed using N-Vivo software for qualitative studies. The demonstration effect in this study is evaluated in terms of eating and drinking habits, clothing and costumes, language usage, attending to religious activities and social events, changes in the family structure, values, believes and attitudes. The findings of this study highlight that most popular tourist destination with high tourist arrivals exhibit a greater demonstration effect while the developing destinations with a relatively lesser number of tourist arrivals are slightly affected by the demonstration effect. In contrast, the most significant finding of this study is, although tourism is a very influential sector to the changes of host population and communities, there are some other encompassing influences associated with present societal modernization. Thus, it is recommended to view tourism’s demonstration, effects with caution and to conduct further researches more carefully to measure demonstration and help unravel tourism’s impact from non-tourism influences.
Built on Shifting Sands: Ceramic Analysis and Gender in South Asian Archaeology
(Centre for Asian Studies, University of Kelaniya, 2015) Srimaal, P.
This paper will explore and evaluate the potential of existing theoretical frameworks in South Asian archaeological research which deal with questions of gender and its manifestations in past societies. Questions like, why ‘gender’ and ‘archaeology’; and more importantly, how one visualizes gender as manifested in the material culture are fraught with ramifications that affect disciplines beyond archaeology. Moreover, without unpacking and dealing with these seminal questions, it is near impossible to do a ‘gendered’ archaeology. Issues of gender attribution and the attendant problems of division of labour and essentialism; which are taken to be self-evident in the heuristic tool-kit of the discipline needs to be reassessed and made receptive to the peculiar sub-continental situation. Subsequently, the problems inherent in sole reliance upon analogies in ‘engendered’ research and the politicization of feminist research in archaeology will also be discussed. Similarly, the potential problems of agenda-driven research relying usually upon a single line of evidence will also be addressed. Several possible avenues of research are outlined with an emphasis on the use of multiple sources of evidence which can be used to formulate, to test hypotheses and to illustrate the prehistoric context of gender relations. To elaborate the hypotheses further, Paṇr, a recently excavated site in the Samastipur district of Bihar is focused on. The issues of ‘gendered labour relations’ with respect to the Middle Ganga Neolithic-Chalcolithic are analysed within this framework and an attempt is made to redirect the focus from a ‘gendered feminity’ to the individual person – both male and female. With the help of an intensive ceramic analysis, the feasibility and pitfalls of exploring gender relations within pottery-making traditions will be focused upon.
Beach Tourism and its Positive Environmental Impacts (Related to Unawatuna coastal area)
(Centre for Asian Studies, University of Kelaniya, 2015) Rathnayake, M.V.R.M.S.
Tourism is the main foreign exchange earning industry in Sri Lanka in present. Beach tourism is one of the main environmental tourism product, since tourism started as an industry in Sri Lanka. Still beach tourism is the main tourism product in Sri Lankan tourism industry. The main objective of this research was to identify the positive environmental impacts of beach tourism. Unawatuna selected as a study area for the research, because this area was famous among Europeans in colonial period and it is named as one of the best beaches in the world through international surveys. Unawatuna is highly engaged with tourism in past as well as present. Therefore many environmental impacts can be seen in this area. Field observations and interviews used as data collecting methods and analyzed those qualitative data. Environmental preservation projects such as turtle conservation, coastal area conservation, water state management projects etc, improving the quality of the beach, increase awareness and conservation of historical and archaeological valuable site of coastal area are the positive environmental impacts can be seen in Unawatuna. Good combination of private and public sector, creating awareness of tourists and community people, using sustainable tourism development such as methods can be used as recommendations for improve positive environmental impacts of study area.
Shad-Danta Jataka- Depicted In Ajanta Caves
(Centre for Asian Studies, University of Kelaniya, 2015) Premsagar, P.S.; Jagtap, P.D.
In 1972, the General Conference of UNESCO adopted a resolution regarding protection of the World Cultural and Natural Heritage. The List of recorded sites on the World Heritage now stands at 981. There are 32 World Heritage Properties in India out of which 25 are Cultural Properties and 7 are Natural Properties. Ajanta Caves are also included in the World Heritage as recognized by the U.N.O. and is placed at 153 in the list. These Caves had been discovered in 1819 A.D. by a tiger hunting British officer from Madras Army, John Smith. The existence of the Ajanta Caves dated back from 2nd century BC to 7th century AD, the 30 cave temples are situated at Ajanta, in the Indian state of Maharashtra. These Caves are carved at the height of 76 meters straight into a semicircular mountainside from the bank of river Waghora. There are paintings on the walls, pillars and ceilings of Cave No. 1, 2, 9, 10, 16, 17, 19 and 21 and sculptures all over in the 30 caves. At Ajanta, the story of Shad-danta Jataka is painted on the right hand side wall of Cave No. 10, as well as on the inner side of the left hand side wall adjacent to the entrance gate of Cave No. 17. Shad-danta Jataka story exemplifies the effort that the Bodhisattva made to develop virtues- Parmitas. In this Jataka, the Bodhisattva who was incarnation (Yoni) of an elephant, the Shad-danta and who worshipped ‘Prachchek Buddha’ acquired all Parmitas and became Buddha. The Paintings of this Jataka lead the future generation from the darkness of material life to the light of spiritual life and special reference to salvation (Nirvana).
Gandhara stupa and Alexander E. Caddy: A contextual investigation of an archaeological campaign into Swat
(Centre for Asian Studies, University of Kelaniya, 2015) Khan, R.
Indo-Pakistani archaeology has a long history in terms of the epistemological discourse of internalism and externalism. The former may be related to methodical-theoretical developments in the discipline, while the latter to the overall socio-cultural context. Gandharan archaeology of the colonial period vividly exhibits both the features right from the beginning till 1947. The present study attempts to investigate the archaeological of Alexander Caddy to swat valley in 1896. He visited the area and surveyed, photographed and dug a number of cultural heritage sites, especially Buddhist stupa. The famous Loriyan-tangai stupa is intimately linked with his name. It is to be noted that Caddy’s mission was supported by the Bengal government in order to obtain pieces of Gandhara art for the imperial collection of Calcutta Museum. He submitted his report to the government, which was published and lost. But, recently, a copy of it was recovered from the Malakand archives which is studied by Kurt Behrendt. The present study critically analyzes the work of Caddy from externalist and internalist viewpoints in order to appreciate its imperial, legal and methodical context with a special focus on Loriyan-tangai stupa.