3rd Biennial Conference - 2015

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Acoustic similarities between Sinhala language and Assamese
(Centre for Asian Studies, University of Kelaniya, 2015) Goswami, G.
The study of specific languages which are linked to certain areas of research has become increasingly common and essential to the understanding of the language as a whole. This paper aims to study, analyze and compare two languages – Sinhala and Assamese and find out the similarities in them. The researcher came in close contact with the aboriginal Sri Lankan people who speak Sinhala language and found surprising similarities between Assamese and Sinhalese language. Seeing this similarity, the researcher got in touch with more people, went through research journals and related books and found that the roots of both the languages are same as they trace their history to the Indo Aryan language which itself is a fallout of the Indo European family. About fifty percent of the world’s population speaks a language belonging to the Indo European family. Languages of this family are spoken on all continents, but are predominantly seen in Europe, Russia, Australia and parts of South Eastern Asia and India.
Administration of Udugampola, sub kingdom: A Historical and Archaeological Legacy
(Centre for Asian Studies, University of Kelaniya, 2015) Wijesuriya, D.
This paper aims to bring forward with a new perspective of the remaining factors concerning the historical and archaeological backdrop of Udugampola, a sub kingdom of the Kotte kingdom existent in the history of Sri Lanka. A trail of provincial administration ruled by deputies under the guidance of the king can be observed at certain periods in the history of Sri Lanka. Such an administrative divisions were called Upa Rajadhani or sub kingdoms. Udugampola at the Gampaha district is one of such sub kingdoms of the Kotte kingdom. The available historical sources such as the battle of Alakeshwara in Rajaawaliya provide proof for the fact that King Sakalakala Wallakabahu, the son of Veeraparakramabahu VIII of Kotte had ruled this region, during the Kotte period. The palace of the king of Udugampola was at the premises of the present Uttararama temple, where a pond and remnants of a moat is still being identified. However, this legacy is diminishing with each passing day. In the spotlight cast over prominent ancient kingdoms such as Anuradhapura and Polonnaruwa, the value and importance of ancient sub kingdoms like these with archaeological significance stands diminished. With very limited discussion about these sites, the possibility to be forgotten over time threatens the existence of their evidence.
Ancient Religious and Astronomical Symbols – A Reappraisal
(Centre for Asian Studies, University of Kelaniya, 2015) Srivastav, O.P.
Symbols have the pivotal role in any society or any culture of mankind. You cannot think of a society without any symbols. Symbols are used to relate a tangible object with an intangible concept. Symbols give meaning to objects, so members can identify each other. As far as the importance of symbols is concerned, humans would essentially be even less organized in groups without the sets of symbols that are associated with each culture. Another significant characteristic of symbols is its concurrence with religion. Religion itself is based on a belief in the supernatural power or God. However, symbolism started playing a significant role in trying to explain the different aspects of their respective religions. Every religion has its own body of symbols which suggests the ultimate reality, the deity and other spiritual truths. There are religious symbols, like ‘swastika, AUM, Cross or the crescent moon to name a few. Buddhism is very symbolic. The whole world knows eight auspicious symbols. A variety of Hindu symbols are used in art, sacred objects and ritual. They usually signify Hindu concepts, the attributes of deities, or the gods or goddesses themselves. No religion is so replete with symbols as this ancient religion and all Hindus are touched by this all-pervasive symbolism all through the life in some way or the other.
Archaeological Landscape of the Lower Montane Region of Sri Lanka: Socio-Cultural Aspects of Archaeological Sites
(Centre for Asian Studies, University of Kelaniya, 2015) Rambukwella, C.
The objective of the research is to study the socio-cultural aspects of archaeological sites in the middle Mahaweli river basin which represents the lower montane region of the island. The area of study is significant in terms of its physiography. The present study area, the lower montane region of Sri Lanka, is demarcated for the purpose of the study as the area between 1000 – 3500 feet which is dominated by its own environmental factors. The Archaeological and historical evidence shows that the middle basin of the river Mahaweli has been thickly inhabited by humans since early Holocene. However, the knowledge about the development of human settlements of the region is scarce. This scarcity is crucially influential to understand the subsequent developments in the middle basin of the river Mahaweli towards its upper reaches. The middle part of the river basin has been neglected archaeologically during the last 100 years of research in the island due to some practical reasons. Hence, the previous studies on the ancient human settlements in Sri Lanka are confined to the coastal plains or the dry zone of the island. The textual information and cursory observations suggest that the middle Mahaweli basin has a great potential of cultural continuity from the pre- history up to the late historic periods. The filed data in this research will give support to understand the contribution of the early human settlements in the cultural development of the whole island throughout the history. In this context, almost all archaeological sites were directly connected to the socio-cultural aspects that were embraced by the settlements in the vicinity. Hence, those archeological sites will give an insight into the socio-cultural aspects of the heritage in the region.
Archaeological Site Museums of Bangladesh: Their Role and Importance in the Site Preservation and Presentation of Moveable National Heritage
(Centre for Asian Studies, University of Kelaniya, 2015) Islam, M.A.
Bangladesh is very rich in its archaeological wealth of both the pre-Muslim and Muslim periods. But due importance was not given to archaeological investigation and research this area for a long time due to several causes. After the independence of Bangladesh in 1971, scenario is being gradually changed. The Government established a full-fledged department immediate after liberation with its head office in Dhaka. In 1983, the Department of Archaeology was reorganized and 4 regional offices were set up in then 4 divisional headquarters. So, the archaeological activities of the country like exploration and excavation of heritage sites and preservation and presentation got a new momentum. The oldest archaeological museums, mainly site museums, have been developed and some new museums have been established at various places like Khulna, Bagerhat. In the entire department are now running 16 museums including one Ethnological Museum in Chittagong. In these museum houses most of the important antiquities recovered from different archeological site through excavations like bronze images, stone sculptures, terracottas and coins are preserved. Mention may be made of the giant Vajrasatta from Comilla, Bronze Buddha from Paharpur etc. These museums are playing an important role in the protection and presentation of moveable cultural heritage of the country. Therefore, these museums open the opportunity among the researchers and the mass people to observe the cultural and national heritage of Bangladesh under an umbrella. In fact, archaeological museums have already become one of the nerve centers of contemporary socioeconomic and cultural activities of Bangladesh. Indeed, the importance of archaeological museums is realized as the fountain of national inspiration which makes the healthy nation. However, these museums require sustainable and effective management in order to make the visitors understand the history of the country and the cultural sequence and also to raise public awareness towards the preservation of this invaluable heritage of the country. An attempt has been made to discuss the role of archaeological site museums in the protection, preservation and presentation of national heritage of Bangladesh.
Archaeology in India: Future of Past
(Centre for Asian Studies, University of Kelaniya, 2015) Tripathi, A.
Beginning of archaeology in India is traced back to 1784, with the foundation of the Asiatic Society in Calcutta. Appointment of Colonel A. Cunningham as Archaeological Surveyor from 1st December 1861 is taken as the foundation day of the Archaeological Survey of India (ASI). Archaeology in India is more or less the history of the ASI, one of the oldest and the largest institution working under the Central Government. For proper functioning and development of any discipline, proper legal framework is a must. Under the Allocation of Business Rule implementation of “the Ancient Monuments, Archaeological Sites and Remains Act, 1958” is assigned to the Department of Culture, which in turn is implemented by the ASI. The principle Act, governing more or less all the archaeological activities in the country, was implemented in Independent India to deal with archaeological activities according to the federal structure of the country but the functioning of archaeology continued with little change. This paper touches important events in the history of archaeology in India, implementation of procedure, function of different institutions and their effects on the development or deterioration of the subject. It throws light on several vital aspects which remain untouched and uncared by field archaeologists. Based on the history and provisions of the law, it suggests remedies for proper functioning of various stakeholders so that archaeology can be developed to achieve its goal for reconstructing the “itihas” of the people who lived and performed in this region.
Archaeology of North Cachar: Recent archaeological exploration in Assam
(Centre for Asian Studies, University of Kelaniya, 2015) Thakuria, T.
The paper discusses the results of recent archaeological exploration conducted in North Cachar district of Assam. It was a successful exploration in locating five stone jar localities along with the evidence of habitation deposits, dolmen and menhir. The stone jars are unique to North Cachar as these have no parallel in India except from Southeast Asia. However, the evidence of earthen pots used for mortuary practice in peninsular India is available from the Iron Age Megalithic period but those findings are limited in terms of cultural significance when compared to the stone jars of North Cachar and Southeast Asia. Excavations and explorations carried out in Southeast Asian counties on stone jars sites suggest that stone jars were built as ancestral bone repository. Moreover, the jars significantly suggest their affiliation with Austro-Asiatic people and their migration route. The present paper offers a discussion on the results of the exploration conducted in North Cachar, nature and distribution of the located stone jar sites, morphology of the jars, function of these jars, origin, ethnographic analogy and possibilities of those builders being the Mon-Khmer speaking people of Austro- Asiatic lineage. A discussion based on ethnographic analogy derived from Khasi-Jaintia mortuary practice has been offered to understand the mortuary purpose of the stone jars. The evidence on jars coming from Southeast Asian countries has also been incorporated in the discussion to corroborate with evidence retrieved during the present exploration at North Cachar. The paper explores the possibility to evaluate the jars and jar sites as archaeological evidence to examine the migration and migration route of Austro-Asiatic populace to Northeast of India. The paper further explores the possibilities to relate the jars with the early use of iron in Northeast India.
Archeo-philately: New Dimensions in Heritage Studies
(Centre for Asian Studies, University of Kelaniya, 2015) Dasture, P.; Vartak, A.; Mudgal, K.; Xalxo, G.; Bhatt, E.
Although it is known as the ‘King of Hobbies’; philately is not merely stamp collection but a serious study of stamps, covers, cancellations & postal stationery. A small piece of paper has the ability to reveal in depth details of the past. Heritage is that which is inherited from past generations, maintained in the present and bestowed for the benefit of future generations, but not until long ago, it was primarily used to describe that which people inherited legally or which belonged to one by reason of birth; however, over the years, the definition has expanded to encompass cultural traditions, natural environs & historical buildings. The archaeology of any country showcases its rich cultural, anthropological and architectural development through the ages. It is the study and analysis of all artifacts, architecture and bio-facts of the earlier civilizations. Through philately the natural and cultural heritage of a nation can be brought to the attention of common man. This paper gives a brief overview on how philately can be used as a very effective teaching aid in learning history and archeology and it essentially speaks about the 32 World Heritage Sites depicted on Indian postal stamps, covers, post cards and the likes; of these, 25 are cultural sites, while the remaining 7 are natural sites. The uniqueness of this work, lies in the fact that these collections of stamps are the only ones issued by any country, which depict monuments of all the major religions practiced in the country.
Aspects of structural remains in Patliputra
(Centre for Asian Studies, University of Kelaniya, 2015) Ara, B.
The ancient city of Pataliputra occupies an honoured place in the history of India and also in the history of Magadha. Being a city of the seat of power of the imperial Mauryans, not only it basked in the glory for centuries, but also became a mute witness to the rise and fall of many dynasties to follow. According to different sources, the origin of the city goes back to the 6th century BC. The earliest references regarding Pataliputra are found in Buddhist text where it has been mentioned as Patali. Jain tradition describes that it was Udayi, the successor of Ajatsatru, who transferred the capital to the new city of Pataliputra which was first founded by Ajatsatru as a fort only, due to the anxiety of the kingdom of Magadha to defend itself against warlike Lichchhavis of Vaisali. This was perhaps the main concern why the Magadhan king decided to fortify it. Foreign travelers; Magasthenes, the Greek ambassador at the court of Chandragupta Maurya give an elaborate description of the city from his account of the city, it appears, it was protected by a massive timber palisade, pierced by 64 gates and crowned by 570 towers and further defended by a broad and deep moat which served also as a city sewer. He mentions that the royal palace of Chandragupta in the city was built of timber with pillars gilded and adorned in silver and gold. The city ramparts were also made of wood. Chinese pilgrim Fa-Hien and Hien-Tsang has seen the remains of several stone structures built at Pataliputra. Fa-Hien speaks highly of the city, its walls, gates, palaces and buildings constructed in a way which no human hands could accomplish, but in the time of Hiuen Tsiang who visited Pataliputra in about 635 A.D. found it long deserted. Only two or three structures were in good condition. All others were in ruins. The monastic complex, Ashok’s palace and the stupas being in a state of utter ruin. Wooden structure, brick and stone structure were discovered from different sites of Pataliputra. Ashok replaced wood with stones and built splendid structures. Pillars were also discovered from sites of Pataliputra which are presently preserved in different museums. These structures speak highly about the glory of Pataliputra and also about its decline. The architectural history of these structures throws new light on the history of Pataliputra which possess different materials, different style of different dynasties.
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.
Bridging the Gender Gap: Reflections on the Pronounced Femininity in the Buddhist Art of Ratnagiri, Odisha (India)
(Centre for Asian Studies, University of Kelaniya, 2015) Trivedi, S.
Gender gap has been identified as a new crisis having adverse bearings on the economic and cultural growth of human kind. It is generally defined as a disproportionate difference between the sexes, specifically referring to the differences in the outcome of achievements of man and woman. Gender gap may be a modern terminology but Buddhism seems to have realized this in both Physical and Metaphysical sense and had attempted to bridge this gap in its own unique way. It would be interesting to study this through the evolution of Buddhist pantheon and its manifestation in art forms. This study focuses upon Ratnagiri, located in Jajpur district of the state of Odisha in India. The sculptural wealth and art of Ratnagiri belongs to 8th to 13c A.D. which has its beginnings in the Mahayan and saw its heydays in the esoteric phase of Buddhism. The most striking feature of Ratnagiri art is that a large number of female deities with due prominence and esteem are represented here. A comparative study of male and female deities is made to gather information about the position of gender gap and the process of bridging it. The variables adopted for analysis are symbolism, attributes and potencies of the divinities. The gender based survey of the icons revealed that Ratnagiri has not only produced probably the highest number of female deities as compared to the other Buddhist sites of India and other countries but also the forms that are rarely found at other sites. Till recently one hundred and fifty images of Avalokitesvara have been documented from all over Odisha whereas Ratnagiri alone has yielded more than hundred Tara figures. The incorporation of the female principle in Buddhist philosophy and its later anthropomorphisation is simply understood as borrowed from Hindu tantrism. It is argued and discussed that acknowledgement of female principle is an indigenous development in Buddhist philosophy and it may have an earlier date of origin than Hindu tantra. It is concluded that in later Buddhism as gleaned from the art of Ratnagiri, there are not just ideological propositions of female gods, but they appear as fully empowered to independently perform miracles and salvage their devotees. The frequency of occurrence of deities such as Tara, Marici, Hariti etc. suggest that they rose to the level of cultic figures and were among the most popular members of Buddhist pantheon.
The Buddhist cultural heritage of Taxila valley: its nature, importance, Preservation & promotion
(Centre for Asian Studies, University of Kelaniya, 2015) Shaheen, I.
Taxila valley is widely known throughout the world for its Buddhist cultural heritage. The heritage material shows the development of Buddhism in Pakistan over centuries. In fact, it consists of a number of archaeological sites such as Dharmarajika, Jaulian, Mohra- Morado, Bhamala, Badalpur, Giri etc. Interestingly, all these sites have given a good amount of cultural objects which are presently lying in the Taxila museum. Taxila cultural heritage garners special importance in terms of the living monuments of the Buddhist period of the history of Pakistan. But, no doubt this valuable wealth faces some preservation problems, on one hand, and popularization issue, on the other. The preservation problem of Taxilan Buddhist heritage may be encapsulated in terms of lack of proper and updated management and the weather factor in this respect. The present study is an attempt to explore the issue in depth while collecting firsthand information. The issue of preservation and its successful tackling is interlinked with the popularization and promotion of the Buddhist cultural heritage of Taxila. Popularization is meant to bring archaeology to the community in local context and to the general public across the world. This paper also attempts to synthesise the various concepts towards popularization of history and cultural heritage and then to apply them in the context of Taxila. In this way the Buddhist cultural heritage of Taxila would maintain its importance both academic and cultural intact. Resultantly, the heritage belongs to the humanity would be used by scholars in the best interest of human beings in terms of friendly relation, tolerance and mutual coexistence.
Buddhist Relationship between Sri Lanka and Thailand: A Case Study of exhibition design of Upali Museum, Dhammaram Temple, Ayutthaya, Thailand
(Centre for Asian Studies, University of Kelaniya, 2015) Prasopchigchana, S.
The objective of this research was to explore an exhibition design on the topic of Buddhist relationship between Sri Lanka and Thailand. A case study of exhibition design of Upali Museum, Dhammaram Temple, Ayutthaya, Thailand. The researcher used a thematic approach to design the exhibition and create a model based on the theme of Buddhism relationship between Sri Lanka and Thailand from a historical perspective. The following were the sections of the study: 1) Background of Wat Thammaram, Ayutthaya and Upali monk’s mission in the reign of King Borommakot 2) Buddhist connection between Ceylon and Siam in the Eighteenth Century. 3) An Exhibition and design of Upali Museum, Dhammaram Temple, Ayutthaya, Thailand. 4) Interpretation and designing of exhibition in Upali museum: Buddhist Relationship between Sri Lanka and Thailand. 5) Conclusion.
Buddhist Soft Skills as a tool for Peace and Harmony in the Multi-Cultural Society
(Centre for Asian Studies, University of Kelaniya, 2015) Chandrasekara, S.
Buddhist soft skills were introduced to the world by the Buddha 2600 years ago in India. It can be used as conflict resolution tools in any given situation without any discrimination. It basically focuses on understanding yourself, motivating yourself, managing your own emotion, your goals, intentions, responses, behavior and all. Similarly, attention is given to understanding others, recognizing other people’s emotions and managing relationships. Soft skills are personal attributes that describe an individual’s ability to interact with others. Soft skills are also known as people skills which complement hard skills to enhance an individual’s relationships. Every institution/organization is a complex organism, planning, reacting, adapting, evolving, growing and shrinking in response to external demands and internal capabilities. The ability to execute depends on soft skills or human capabilities. Soft skills is a term often associated with a person’s EQ (Emotional Intelligence Quotient) cluster of personality trait, social graces, communication, language, personal habits, friendliness, strong work ethics, and positive attitude. Good communications skills, time management abilities, problems solving skills, acting as a team player, self-confidence, ability to accept and learn from criticism, flexibility and adaptability are also important. Dr. Daniel Goleman mentioned five basic components of Emotional intelligence; i.e. self -awareness, self-regulation, internal motivation, empathy and social skills in recent times in the western world. Mindfulness meditation is a very powerful tool for developing soft skills. Loving-kindness, compassion, sympathetic joy, equanimity, conviction, virtuousness, learning, generosity, wisdom, will be the main focus in Buddhist soft skills to conflict resolution with reference to the Tripitaka. Buddhist soft skills will be one of the great tools for finding solutions to many problems occurring in the contemporary world today, and this leads to a big foundation for peace and religious harmony in a multicultural background.
Buddhist view of other Religions
(Centre for Asian Studies, University of Kelaniya, 2015) Peiris, H.R.N.
Religions make individuals more social friendly as its teachings mainly focusing on social responsibilities. Yet, conflict among the devotees of different religions can be seen very commonly in the modern world. Misunderstanding of one’s own religion is the main reason for these conflicts. The purpose of this research is to understand the Buddhist point of view on other religions. Documentary study is the method used in this research. The religion of a person can be defined as ones point of view on self and the world. Buddhist teachings name these views as ‘Dhitthi – viewpoint. According to Buddhist teachings, individual viewpoint on self and world can be categorized under sixty two types. Based on the effect each viewpoint is having on the individual, these sixty two types can be divided into two main groups. Without bias to any of the two groups, Buddhist teachings are encouraging individual to follow the middle path which is not leading to any extreme. For that, individual should become independent and open minded regarding the concepts of self and the world. Buddhist teachings even give the freedom to test and criticize Buddha, Doctrine, and also the followers, and also encourage individuals to check on whether the criticisms are true or false. Buddha discouraged one’s blind faith even on Buddha, Doctrine and the Disciples. He encourages to be more critical and test before to check on whether to have faith in Buddha, Doctrine and the Disciples. On the other hand, Buddhist teachings give ten reasons which should not be used to follow a religion to have faith on anything. And also gives indicators to identify the positive aspects of any religious teaching based on the outcome. The Buddha advises his followers to respect to other viewpoints. He also emphasizes that each individual has the right to have one’s own viewpoint. Others should not disturb the right.
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.
Colonial legacy in Pune: An academic and architectural heritage
(Centre for Asian Studies, University of Kelaniya, 2015) Dasture, P.
Historical readings on the colonial heritage of education are rather limited. Furthermore, a study of this nature focusing principally on the city of Pune, is even more difficult to find.Heritage is all around us; it can be found in our environs, in traditional practices, in monuments, which in entirety become a part of life. Socio-economic, cultural and religious vicissitudes and changes were observed in Pune during the colonial period from 1818-1947; however, one of the longer lasting impacts of British rule in the city, has been its educational institutions established during the above mentioned period; schools, colleges and research institutes, which have been serving the masses for over more than 150 years. The educational legacy of these heritage monuments and traditions of Pune, the ‘Oxford of the East’, continues through schools like the Bishop’s, St Mary’s, St Anne’s, St. Vincent’s; colleges like Deccan College, Fergusson College, Agriculture College, the University of Pune, the Wadia College and the likes.
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.
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.
Cultural Tourism and Museums
(Centre for Asian Studies, University of Kelaniya, 2015) Widyarathne, S.
The heritage of a country plays a key role in cultural tourism. In global tourism, this is identified as a rapidly growing segment. Mainly, this trend is set with people who professionally qualified and specialized in the relevant field and those who interest to review cultural heritages. This is evident by analyzing the number of tourists who visited places which are having cultural values in Sri Lanka. Gradually, the number of cultural tourists who visit museums and attend cultural or heritage performances are increasing. The cultural heritage can be divided into two aspects. • Tangible Heritage • Intangible Heritage Intangible cultural heritage does not only represent inherited traditions of the past, but also contemporary rural and urban practices in which diverse cultural groups take part; aspects of the preservation and conservation of cultural intangibles. Folk museums are available here in Sri Lanka for those who interested in intangible heritage of Sri Lanka. Folk Museum Anuradhapura The folk museum reflecting the lifestyle of the Nuwara Kalawiya rural peasantry and proves folk life constitutes the backbone of our culture. The Martin Wickrasinghe Museum of Folk Culture The museum currently holds over a thousand artifacts of Sri Lankan rural life, providing a vast and unique storehouse of knowledge of local folk culture and folk technology going back several centuries. Ambalangoda Mask Museum This museum is designed to introduce into the richness of the mask tradition of Ambalangoda. The museum, the workshop and the small library may serve as a centre for traditional arts and crafts and for research as well. When developing cultural tourism, the folk, traditional culture has faced many challenges in representing intangible heritance of Sri Lanka. Following highlights some of the future tasks required to strengthen the tourism industry in the country.