International Conference on Heritage as Soft Power

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    Use of heritage for personal image building by politicians of Sri Lanka: A few case studies
    (Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Manatunga, Anura
    Heritage is being used or misused by politicians throughout the world for their personal image building while promoting or dealing with heritage pretending to safeguard heritage with regard to mass interest about the past. This study is an observation of how some Sri Lankan politicians in the recent past used heritage for their personal image building, despite their political ideology or policies and actions regarding heritage preservation. A few case stuides such as S.W.R.D. Bandaranaike’s interest about Anuradhapura and Attanagalla, D.S. Senanayake’s work on Dedigama and Mahiyanganaya, J.R. Jayewardane’s move of shifting the capital city from Colombo to Sri Jayawardenapura, Gamini Dissanayaka’s ambitious project on reconstruction of Mirisawetiya and several other cases will be examined critically to understand how they utilized heritage as soft power to build their personal image when they were active in politics. Similar activities of present politicians will not be considered here due to perspective nearness and ethical considerations.
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    Flags and banners in Sri Lanka:A study on symbolizing the power and identity of individuals and communities
    (Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Embuldeniya, Piyumi
    In Sri Lanka, from ancient times to date, flags and banners are used for various reasons. There are many flags and banners used in Sri Lankan history from ancient time to the present by kings, queens, ministers, presidents, and various communities. In addition, in order to represent different kingdoms, various flags were used from the ancient period to the colonial period. In the post-colonial Sri Lanka, each and every elected president had also designed their own flag to represent themselves and their attitudes. Moreover, to the province, chieftain or the group, various symbols had been there in these flags and banners which represented traditional motifs. Most of these flags were creative and they showcased the talent of the designers. Thus, the main objective of this research paper is to explicate how heritage is being used as a soft power for flags and banners in ancient Sri Lanka to present. The research is conducted by analyzing the collected data from literature survey and field research method. From the analyzing, it was evident that in these flags, cultural and natural heritage is emphasized along with the power of political, economic, and social stability of whom the flag belonged.
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    The practice of heritage as soft power by overseas Sri Lankans: A case study of Sydney, Australia
    (Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Manusinghe, G. P. P. G.
    This research is a case study into the practice of heritage as soft power by the people of Sri Lankan origin living overseas, with special attention to Sydney, Australia. Common or shared heritage is a binding factor as well as a tool of soft power for the diasporic communities. Power, as the ability to affect people and events to obtain a desired outcome, is threefold; threats of coercion, inducements/payments and attraction/ persuasion. The aforementioned third, attraction and persuasion is also called soft power. According to Joseph Nye, a country's soft power rests on its resources of culture, values and politics. Therefore, culture and heritage is seen as a facet of soft power, utilised not only by states but also by non-state actors and public.UNESCO, one of the pioneer multilateral organisations to promote intercultural dialogue to build world peace after the II World War, defines cultural soft power which is sometimes referred to as cultural diplomacy as a form of soft power that foster the exchange of views and ideas, promote knowledge of other cultures, and build bridges between communities, to promote cultural diversity, as a source of innovation, dialogue and peace. For Sri Lankans living overseas culture and heritage is the umbilical code to their motherland and the resort to return one day. They utilise heritage as soft power to bring the community together, build up a cultural identity overseas and influence the authorities in the host country for the benefit of the community. The host country on the other side sees cultural diversity as wealth and strength for inclusive development. The research looks into the use of soft power by the overseas Sri Lankans, in the context of the host State utilising soft power to win over migrant communities and incorporate them to one national identity.
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    Literature and the content of dramas as a potent source of heritage- A case study
    (Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Bandara, K. B. R. P.
    This paper is based on a case study that was done as a small scale investigation. This study aimed to examine the impact of dramas and literature as a source of heritage. Two dramas of William Shakespeare; Othello and Macbeth were used as the sample of the study. Secondary data was used to collect data for this study. The immense contribution given by Shakespeare to Literature and the contemporary context as a source of heritage can be explicitly identified through this case study. Nothing is known about how Shakespeare became involved in the theatre and became a writer, but he apparently was becoming known as an actor and playwright by 1592, judging by a comment from a rival then about an "upstart crow" His first published works, however, were the long poems Venus and Adonis (1593) and The Rape of Lucrece (1594). His famous sonnets were also likely begun in the early 1590s, though they were not collected and published together until 1609. The tragedies, Othello and Macbeth are considered as two masterpieces in English Literature. Furthermore, the themes elaborated in such tragedies are strongly relatable to the past and contemporary contexts. The themes such as jealousy, race, gender, sex, marriage, manipulation and hatred are strongly discussed in the tragedy Othello. Moreover, the drama Macbeth which is centered around the tragic hero Macbeth demonstrates the themes like, dichotomy and equivocation, prophecy, death, war, etc. This study further elaborates on the significance of the above mentioned tragedies as a source of heritage and their impacts on contemporary society.
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    Importance of promoting cultural tourism based on Dutch Reformed church Galle
    (Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Viraj, Sumeda
    In 1988 the United Nation Education, Scientific and Cultural Organization (UNESCO) named the Dutch Reformed Church as a world heritage site. It's situated inside the Galle fort which attracts many tourists. The main reason for this tourist attraction is the tombstones. In the church premises, it's floor is paved with tombstones rendered remains of the members and their families who belongs to the Dutch East India Company. The tombstones have won tourist attraction. From the beginning of the church in 1752 to 1863 C.E burial has taken place in the church grounds. Tombstones are the best evidence to prove it. On these tombstones besides the personal name of the dead person a crest has been erected. These crests are different from one another. It indicates their family crest which means different crests were used by each family to recognize one another. Therefore, from each crest the family generation can be identified. Present generation of these families visit to this church to respect their relatives. These information is engraved on the tombstones. This can be identified and promote as cultural tourism. Hence, the tombstones of the Dutch Reformed church which is a cultural heritage can be promoted as a tourist attraction to generate income for the national economy. As for the methodology of this research I intend to have interviews, literary sources both primary and secondary.
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    Ancient local governance practices as soft-power on contemporary governing issues in Sri Lanka
    (Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Damayanthi, M. K. Nadeeka M. K. Nadeeka
    Contemporary Sri Lanka has been facing many severe and complex issues in governing process. High level of bribery, corruption and nepotism practices in public sector (bribery and corruption index was between 52-97 among 175 countries from 2002-2018), increase of crime rate (recorded number of grave crimes were 60,870 in 2008 and 36,355 in 2018), high budget deficit (equal to 5.3% of the Gross Domestic Products in 2018), human right violation, media suppression, abuse of power and public resources by politicians and bureaucrats are some of the governing issues in contemporary Sri Lanka. In additin, some groups have been requesting proper power-sharing mechanism since the British period. The country has adopted several practices to mitigate the governing issues over the years, but many of them are failed. This background provides a room for finding suitable implications to resolve the governing issues in the country. Therefore, the researcher examines what and how ancient governing practices used to resolve the present governing issues in Sri Lanka. The study is conducted based on a literature review and qualitative approach. Local governance practices from 377 BC (King Pandukabhaya) to 1236 AD (Polonnaruwa Kingdom) provide many clues to mitigate several governing issues. As described in Hopitigamuwa slab inscription (935 AD-938AD) committee system for implementing responsibilities of the local government, transfering the power to local governments on day-to-day activities like agriculture, irrigation, general administration, maintenance and protection of public resources, banking services, land administration, make decisions on fine and tax rate, maintaining law and order and judicial services are some of them. Planned cities including land for waste disposal which practiced by king Pandukabhaya, a collective decision (traders, government officers and villagers/village leaders) on fine and tax rate, collective responsibility of preventing crime in the villages are some other practices used in ancient Sri Lanka which could be used as soft power in current governing process.
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    Portrayal of exorcisms in contemporary Sri Lankan English (SLE) fiction
    (Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Hewawasan, H. N. S.; Ariyasinghe, D. A. G.; Perera, N. P. D.
    In Sri Lankan culture, various healing rituals are conducted in order to cure a sickness. Amongst them, the widely used exorcism is “Thovil”, which comprises exorcists, masks and dances. Usually, a “Thovil” is carried out when it is believed that evil spirits have possessed humans, causing a particular sickness. According to Bailey and de Silva (2006): When conducting a thovil “exorcists wear masks depicting the demons thought to be responsible for a person's ailments”. Though the beliefs and associations regarding exorcisms had been widely discussed, the portrayal of exorcisms in Sri Lankan English literature had not been studied. Thus, the objective of the present study is to determine how the ancient rites and rituals of Sri Lankan heritage were used as soft power in SLE fiction. Since SLE fiction attracts a wide readership both in and out of Sri Lanka, analyzing this aspect would be beneficial to investigate the indirect contribution of ancient Sri Lankan exorcist rites and rituals in adding a “Sri Lankan- ness” to SLE fiction. In order to conduct this study, few English fictions written by Sri Lankan writers were selected. Some of them were “Colombo” by Carl Muller, “The Ceaseless Chatter of Demons” by Ashok Ferrey, “Rainbows in Braille” by Elmo Jayawardena, “Anil’s Ghost” by Michael Ondaatje, and “The Hungry Ghosts” by Shyam Selvadurai. The information collected through the SLE fiction will be referenced alongside the secondary sources on exorcisms in Sri Lanka to ensure the reliability of the study. Thus, through this qualitative study, the significant role played by exorcisms in SLE fiction will be thematically analyzed in order to discuss how this fiction aid in popularizing Sri Lankan heritage in the world.
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    As a soft power skill how personal image is build up on cultural heritage in Sri Lankan male modelling industry
    (Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Jinadasa, Manoj; Priyankara, Roshan
    Modelling is a fashion for establishing one’s body and psychological personality in a live set- up of audience reception. It is identified that how young mens’ costume and art designing are configured by the use of traditional cultural values and norms, eventhough global male modelling is widely constructed through western male modelling. Accordingly, this paper explores as a soft power skill how personal image is built up on cultural heritage in Sri Lankan male modelling industry. Sri Lankan male modelling is constructed by the Sri Lankan traditional cultural costumes and body figures. On qualitative textual analysis of the conveniently selected visual pictures and videos of ramp male modelling, this study finds that most of the mens’ body is constructed by Sri Lankan traditional cultural costumes and attires. These include cultural artifacts such as national dresses, Kandyan Muladuma, Sarong, historical king’s dresses, traditional religiously made gods, Kandyan Wes dancers and other local dressings. This has featured as a cultural dresses representing on their cultural heritage. Also, men’s body has been established as an aesthetic and erotic from of configuration in order to attract the pageant audience, but male modelling is created based on the western oriented nude or/and swim wearing. Young men show a growing interest to develop their male masculinities on male modelling, so that they form their local bodily presentation on beauty and body masculinities, although these fashions are dominated by western creative industries’ cultural icons and images. In addition to cultural clothing, in creating young men’s body beauties and formation, these people used to follow physical exercises in gymnasium workout schedules. Finally, this concludes that male modelling is developed as a cultural resource of making young people more stylistic and fashionable for developing their male masculinities into a cultural soft power.
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    Heritage as a soft power: The effect of Pasan and Vyakûla Piransangam during the lent season of the Sri Lankan Catholic community
    (Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Weerakkody, I. S.; Tilakaratna, W. M. D. A. L. B.; Sri Palitha, G.A. C
    The Catholic community of Sri Lanka have distinct cultural practices based on whether they are Sinhalese or Tamil by race. This research focuses on the villages of Doowa, Pitipana, Munnakkarei in the Gampaha District and Pesalei in the Mannar District. It can be seen that the mental and physical pressure of the pain, death and loss of Jesus Christ impacts the cultural activities of various communities in various forms and environments. Thus, a distinct form of expressing grief as chants, prose singing and dramas have been adopted by communities throughout the ages. These are centralized on the pain the living person or community faces due to the loss, and the nature of the loss of one of their own through wailing as an outlet. The objectives of this research are to study the cultural diversity of the Sinhalese and Tamil Catholic communities of these areas, to investigate how these communities exchange their ideas and share their views and to study how Pasan and Vyakûla Pirasangam lead to coexistence and development of cultural thought. The research methodology used here were case studies while in depth interviews and observation were used to gather data. It was observed that the Sinhalese and Tamil Catholic communities of these areas use Pasan chanting and Vyakûla Pirasangam as a method of catharsis during the Lent season respectively. These however are not done individually but rather in groups, within the community itself and cross communities, thereby bridging the gaps formed by the competition between villages and the rifts between castes and races. The idea that the torture and death of another brings grief to many is prominently projected here and is embedded into the minds of everyone in the community when participating in the cultural activities of the Lent season.
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    Embodiment of soft power within goddess Paththini: Cultural heritage of the Porapol folk game
    (Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Tilakaratna, W. M. D. A. L. B.; Weerakkody, S.; Sri Palitha, G. A. C.
    The Goddess Paththini plays a significant role within the Sri Lankan Sinhala Buddhist folk community. As the only female deity worshipped by the Sinhala Buddhists, she is thought of as the bringer of prosperity. Thus, wellbeing and numerous rituals and rites of passage are associated with Goddess Paththini. One such ritual is the folk game Porapol. The research area focuses on the Durawa caste of the Mirissa village of the Matara District. Field visits and observations were the main methods of collecting data. The aim of this research is to study how the folk game Porapol bridges the gap between villagers of the same village due to the caste system. There are many sub rituals and activities connected with Porapol such as Kodi Perahera, Peli Perahera and Kolam Kala Eli Baseema. A striking feature of this ritual is the sub culture that is formed within the villagers for a time period before the rituals that promotes a strong concept of self-discipline through abstinence, preventing killing animals and such activities that are thought to be looked down upon by the Goddess. While only the males participate in the folk game itself, all members of the village participate in all other sub rituals. It can be seen that the castes of Rajaka, Govigama and Nakathi contribute actively to the affairs related to the rituals of Porapol as equals along with the Durawa caste. There is also a widespread exchange of caste based knowledge due to this diversity and harmony. Porapol, which centralizes on the idea of worshipping Goddess Paththini to get her blessings for the activities of all those who participate in the rituals is concluded by a series of Kolammadu and Gammadu that bring out the qualities of empathy and social integration.