Sinhala

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    Asian community and co-existence in multi-ethnic and multi-cultural contexts - A critical perspective
    (A special Volume of One Asia Convention-Jeju, Jeju National University, Republic of South Korea, 2014) Mallawa Arachchi, Nimal
    As we all know, being the largest continent of the globe, Asia shows a lot of diversity in terms of culture and society. In fact it is the cradle of civilisation that nurtured the majority of the early human civilizations. Mesapothemian, Chinese and Indian civilizations that originated in the Asian continent have contributed vastly to develop both the East and the West. At the same time, the enterprise of western colonialism brought forth an approximate contact between Asian and western cultures resulting cultural dialogue and fusion in two ways. The influence of western culture made Asian culture more complex and diverse and on the other hand, some of the best features of Asian culture have had a lasting impact on western culture too. For example, Asian countries have contributed a great deal in the development of international language studies and linguistics. The Introduction of Sanskrit to Europe was a significant incident. Because of the rich cultural and intellectual heritage that Sanskrit opened up, the study of Sanskrit because fashionable during the colonial times among western scholars known as orientalists who explored the beauty of the eastern cultures. Sanskrit grammar is very formal and comprehensive. The study of Sanskrit grammar has had a ground-breaking impact on western linguistics. The vision and the methods of analysis used by Saussure; the linguist, for example, have been widened by the study of Sanskrit grammar. At the same time, western linguistics plays a major role in the academic study of language among Asian scholars. There is a great deal of research being conducted in our part of the world about language, especially in countries like China, Japan and Korea about socio-linguistics, applied linguistics, translation studies, computational linguistics, second language acquisition, sign language so on and so forth. Now I would like to turn to another major area I have dealt with, in my article, the religious and philosophical background of Asia, which also offers a complex and diverse spectrum of issues for discussion. Beliefs and rituals have played a massive role in shaping the society, culture and lives of Asian people. Inter personal relationships strongly grew in the early societies of both the East and the West based on to the religion. The early Babylonian and Mesapothemian civilizations show the relationship between religion and culture. Even the Gilgamesh, the Sumerian story which is considered the most ancient legend in the world, emphasizes the exploration of immortality. India and China have played a significant role in shaping Asian religions and philosophies, mainly because of the evolution of religions and philosophical traditions in these countries from ancient times. . Vedic literature proves how the Vedic religions gradually evolved from Polytheism, Monotheism and culminated in Monism. Gradually, the devotion in God and beliefs spread in the whole Asia and it reveals the common cultural trends. The story of Siddhartha Gautama, the enlightened one in India presents the real historical story of going in search of enlightment. Contemporary Chinese philosophy is also a fine example of how human thoughts and reasoning have evolved since the time of Lord Buddha. Buddhism has become a religion which spreads rapidly in the Western world, and it creates an impact on the world including the United States of America and the Republic of China economically and ideologically. Especially, it is expected that the Buddhism which is based on wisdom will balance the technological world built through science. The main human creations that distinguish man are his language and religion. Human beings get an opportunity to go to his origin called ?man? with the knowledge that he gains from language and religion. Though divided as races and cultures, it gives a chance to think that they belong to one family in the universe ?Ayam Nijah parochethi- Chintha laghuchethasam Udara charithanansthu- wasudhaiwa kutumbakam? ?It is a narrow concept to think that this is mine and this is others. Those who have great characters, the whole universe is one family? is the meaning of it. Religions such as Thai and Confucius faiths have inclined to develop human values. It could be seen that as a result of the spread of inter - religious knowledge, this basic dharma path has been divided into subfields. At present, there is a tendency in China to mix Buddhism and Confucius religion which matches the new millennium. This trend shows a wider trend seen around the world, but predominantly in Asian cultures, the understanding of religious pluralism. The world has become one global village as a result of modern technology and globalization in the past three or four decades. Here, the fusion of religions and philosophical understandings of life are crucial to social co-existence. One example for this is the inter-religious dialogues which have been developed recently. One such turning point of the religious co-existence was the ?World Parliament of Religions? held in America in 1983. The declaration of the ?Universal System of Ethics? by all the people who represent all the religions gathered there, which could be accepted by all the religions, was a universal message of religious pluralism and co-existence. As our understanding of multi-faith and multi-cultural coexistence evolves, it is important not to see things in isolation. We need to acknowledge that all paths that lead to the good are good. Even when we do not represent those paths, we need to acknowledge the rights and liberties of those who chose to take such parts. The academic seminar series which already has been held at the University of Kelaniya in Sri Lanka, with more than 30 sessions, under the theme of ?One Asia? was capable of changing the views of those who had a narrow perspective, to embrace the theme of ?One Asia?. This seminar series was capable of reducing the narrow thinking of the university students, by making them think in an innovative way. In conclusion, I would like to mention that we could guide the youth to see the world with an open mind. As I have tried to explain in my article, the origins of human languages and societies may be varied. They may have grown separately. But now, in the 21st century we live in a single world. Therefore, it is vital to start thinking in terms of a single world. The best approach to that perspective is to link through language and culture. Therefore, I conclude: Languages may be many, Culture, may be varied, but let us not forget that man is one that mankind can have only one future.
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    Mixed Sinhala Language of Mediaeval Period
    (Vidyodaya, Special Memorial Volume for Most Venerable Hikkaduwe Sri Sumangala Nayaka Thero, 2011) Mallawa Arachchi, Nimal
    The period commencing in the 8th Century AD and ending in the middle of the 13th Century is treated as the mediaeval Sinhalese age. During this age, many of the features of the modern Sinhalese language sprang up and evolved satisfactorily. The declension of nouns and case endings are very similar to that in modern Sinhalese. In this period, a number of clear and somewhat mature characteristics appeared, even in the combination of sentences, and the subject-predicate relation was established for the first time. With the maturity of some of the emerging features, as referred to above, Sinhalese acquired some erudite styles in the 9th Century AD. Sinhalese dispensed with its Prakrit forms entirely. In this history, we see that Sinhalese became a language capable of expressing any thoughts with clarity and lucidity. As discussed above, we come across a language with features similar to those in modern Sinhalese prose language for the first time in the 8th and 9th Centuries AD. The development of the Sinhalese language, which had been taking place at a slow pace until the 10th Century AD, began to change rapidly and therefore freed itself completely from the Prakrit form that it possessed up until then. During the period of the 8th, 9th, and 10th Centuries, we are able to identify the features of a stabilized Sinhalese language. Instead of the Prakrit language form, during this time, the Sinhalese language exhibits basic features which indicate that it has gradually developed. During this period, the rock inscriptions, which had previously been brief, began to grow in size and number. At the same time, major differences were shown between the languages of the ancient and the medieval periods. Since spoken language changes more rapidly than written language, language specialists are of the opinion that there was a big change in the Sinhalese language during the medieval period.
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    The Sri Lankan Language Community and Social Effects of Sinhalese Diglossia
    (, A special Volume of One Asia Convention-Bandung, Pendidikan University, Indonesia, 2013) Mallawa Arachchi, Nimal
    Sri Lanka is a small island situated on the southern tip of the Indian Peninsula in the Indian Ocean. Even though it is a small island, its significance in the Asian region has always been felt with great interest with whoever came in contact with the island nation. Socially, culturally, linguistically and geographically, Sri Lanka presents a variety of interests to be explored and enjoyed. Strategic situation of the island in the Indian Ocean has always be a key factor for the external powers to look for settlement in the island. Historically encounters with various rulers from the mainland had the interest of making the island a part of their kingdom. In the latter part of the history during the colonization, the Portuguese, Dutch and the British managed to maintain their authority on the island nation for varying periods of time of which the longest being the British who were the last colonizers. Except for the issue of sovereignty of the people on the island under the colonial rule, there are certain aspects which lent to enrich or change the social, cultural, political, economic and linguistic outlook of the country. Sri Lanka has always maintained a close affinity to its neighbors in the region socially, culturally and linguistically. Sri Lanka as a nation comprises of people from two main ethnic origins namely Sinhalese and Tamil with smaller numbers of Malays, Persians, Chinese and Arabs living in harmony. The island also enjoys the co-existence of all the major religions namely Buddhism, Hinduism, Christianity, Islam and Baha?i. Ethnically, Sinhalese are the majority and their main religion is Buddhism. Three main languages are in use namely Sinhala, Tamil and English with Arabic and Malay being confined to the cultural and religious activities of the respective groups. Thus it is clearly evident that Sri Lanka belongs to one of the multilingual, multi-religious and multicultural nations in the region. Like any other country in the region, Sri Lanka has its own issues to address internally and where possible with the help of its neighboring nations. The point that I would like to bring to discussion is Diglossia which is one of linguistic interest even though it has political ramifications. I would like to briefly examine the points of diglossia in the Sinhala Language which is the language of the majority of speakers.