International Conference on Heritage as Soft Power

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Dambadeni Katikāvata communicates contemporary, ecclesiastical posts and education background
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Lakmali, K. V.; Deepananda, Rev. Morawaka
Dambadeni Katikāvata was adopted even before the lapse of one and half centuries after the adoption of Polonnaru Katikāvata and the subsequent reforms of the community of Sangha. This was adopted by the consensus of the Vanavasi Mahasangha headed by the patron of the Dispensation Sri Sangharakshita Mahathera and Dimbulagala Medhankara Thera who assembled at Vijayasundararamaya of Dambadeniya. The Katikavata was adopted with the patronage of king Vijayabāhu III. The reason for the adoption of the Katikāvata is revealed by the sentence٫ “Having come to know of the various acts of indiscipline on the part of many who have entered the community of Sangha.” The rule in this Katikāvata effected the Pirivenas and Mūlāyatanas of the time. Particularly Bhikkhus brought about a more systematical and methodical administration in the institution. Under the new rule of Katikāvata Mahimi, Mahathera, Mulayatanadhipati his deputy and Parivenadhipati were appointed by the king with the consensus of Mahasañgha. When we consider the main objects of the Dambadeni Katikāvata, it mainly focusses on setting up a proper education system. The objects such as laying down qualifications for appointment of the head of Pirivenas and Mulayatanayas and conferment of such offices with the concurrence of the king, to make the education of Bhikkhus more religious and Pirivena curriculum without allowing them to take secular bias, teaching the laity without any profit motive. Through this, Dambadeni Katikāvata reveals that a well- organized education system and various positions existed in that period.
The role of brand elements in destination branding by using heritage (A critical study on Sri Lankan tourism taglines and logos)
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Yohani, A.K. D. T.
This research study evaluates the contribution of commonly used symbolic brand elements namely destination name, logo and tagline in organized tourism industry in Sri Lanka by using heritage as soft power to the establishment of the destination brand. The name and the taglines are directed to travelers during peak seasons to take a vacation and get away to some of top tourist spots around the world that covers research field. The conceptual framework is developed combining suggestions on the role and significance of symbolic brand elements for commercial brands with the literature on destination and place branding, drawing particularly on the recent identity-based approach to place brands. The history of last 52 years of organized tourism in Sri Lanka is used as primary sources of this research. By using secondary sources, the research paper reports on field research that operationalized the theoretical framework to examine the perceptions of visitors to Sri Lanka. Although the name and the tagline are more influential, the overall contribution of the symbolic elements to the brand is proven to be limited and specially heritage. This implies that the destinations need to prioritize taglines of the branding effort.
Impacts of cultural heritage tourism at UNESCO world heritage sites in Sri Lanka
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Wickramaratne, K.A. D. I.; Shalinika, I.S.
Cultural tourism is the sub category of tourism that is concerned with the traveler's engagement with a country or region's culture, specifically the lifestyle of the people in those geographical areas, the history of those people, their art, architecture, religion(s), and other elements that help to shape their way of life. Cultural heritage is one of the most extensive tourism resources in the world. Most journeys which make away from home involve some element of culture. Although heritage sites are protected because of their cultural or historical values, they also have a dynamic value, as they actively contribute to the local and national economy, mainly through tourism. As a tourist destination Sri Lanka can compete successfully with other destinations partly because of its unique cultural resources. Therefore, to grow the tourism industry and make a significant contribution to the national economy, Sri Lanka has to focus on promoting new and effective tourism sub matters. A fresh approach is to promote the cultural heritage tourism which highly concern about the wellbeing of the host communities and culture. Therefore, the focus of this paper is to investigate cultural heritage tourism and how it affects the entire community positively or negatively. The survey was conducted as an exploratory study highlighting. The study was based on both primary and secondary data including observations, questionnaires, books, magazines etc. The practice of cultural heritage tourism is one of the main segments of the tourism industry which enhances the cultural heritage tourism at the UNESCO world heritage sites in Sri Lanka. To achieve this motive, the researchers explored a sample of 05 foreign tourists and 05 domestic tourists at the UNESCO world heritage sites in Sri Lanka. The results of the study revealed that because of cultural heritage tourism we can see the cultural preservation and building infrastructure helps build social capital, promotes preservation of local traditions, customs and culture. UNESCO now recognizes intangible cultural heritage as important as buildings. A market for experiences and traditional projects provide the economic support for keeping these skills and traditions alive, promote positive behavior, and help to improve the community’s image and pride. Tourism industry is keen to create an informal market. Due to the tourism industry, issues like drug trafficking, robberies, prostitution, child labor are growing rapidly. In particular, many cultural problems have occurred as a result of the lack of the relationship between tourists and hosts. There are cultural differences between tourists and residents such as; religious beliefs, traditions, customs, costumes and fashion. The issues related to them are getting worse. On the other hand, generation values, local cultures have been commercialized because of the tourism industry. Likewise, local handicraft products are in deteriorating quality due to the large scale International Conference on Heritage as Soft Power productions in centered to tourism market. Culturally important resources like flora and fauna are being destroyed from the selling of some plants and animal parts to tourists. With the lack of understanding of foreign culture, local community and youth groups try to follow lifestyle and behavior of tourists. It has created various problems and also conflicts have occurred. It implicates that the development of tourism has caused adverse effects in various countries around the world. Cultural heritage tourism will be enhanced more by the identification of its potentials for the future tourism industry in Sri Lanka.
Soft power of Western Sabaragamuwa region
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Dissanayaka, Ganga Rajinee
The Sabaragamuwa Region has not been identified as having a unique cultural heritage at par with the Upcountry Kandyan Region and the Southern and Western Maritime Region. The Western part of the modern province includes the ancient Pahala Bulathgama, Hatarakorale, and Satkorale served at the buffer region to the Upcountry. The core area is also called “Deyyane Rata” (Country of the Gods), with its seats of ecclesial power in Pelmadulla, Kiriella and at Srī Pāda. The jungle tracks that connected the Mahavāsala in Kandy to the seats of maritime power of the Dutch VOC in the South, were linked by networks of Pirivenas (seats of leaning) and Devales (seats of divine power): They have been traced from our library research and field trips. These mapping exercises are the base of the ongoing research. The soft power of the Cave Image Houses of this region will be highlighted in this presentation. According to the palm leave manuscripts, Cave Image Houses were rare in the vicinity of royal city but common in the periphery of the kingdom, jungles and boundaries where political power contested such as caves where monks lived in meditative seclusion. As our current research shows, they were also centers of resistance against the Dutch and later British which is a less discussed area. The Master-Pupil Traditions established by Ven. Velivita Saranamkara in mid 18th century show later continuations in two main traditions in the south: The ‘Vehalla Tradition’ and ‘Mulkiriga Tradition’. The final outcome of the current research that will be showcased at the conference is how the master-pupil-traditions which connected Cave Image Houses on the jungle tracks of Sabaragamuwa created a protective soft power of the region. The ongoing research funded by the AHEAD Project for the Faculty of Humanities has brought light to many unknown geo-political aspects of this region.
Chess and other board games as South Asian soft power: A 4000-year old tradition
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Raghavan, Raamesh Gowri; Kamath, Dnyaneshwari; Dalal, Kurush F.
“It may or may not be true what they say about the devil having all the best tunes, but there can be no doubt that the people of Asia have all the best games. What's more, they seem to have had them longer than anyone else, and undoubtedly invented a great many of them.” – this statement by David Parlett captures in its elegance the soft power that games have held over civilizations since antiquity. Games are among the most powerful memes ever – they cross barriers of class and caste, geography and history, language and religion without friction. In this paper, we look at games and the narratives built around them as instruments of both ‘bridging’ and ‘bonding’. As has been shown amply by sports such as cricket, games serve as bonds uniting a nation or culture, overcoming differences. They also serve as bridges between cultures, as international tournaments have illustrated. We will use the example of chess to illustrate the projection of soft power, intentional or otherwise. The earliest incident of diplomacy-by-chess by illustrated in the 6th c. Persian manuscript Wizarisn-i-Chatrang. It narrates, with some demonstrable historicity, of a chess game gifted to the Sassanian ruler Khusrau I by the Maukhari ruler Devasharvavarman (Dewisarm), the accompanying challenge, and the final counter-challenge, in which an improvised game of Backgammon was sent back. Chess has since been a byword for diplomatic maneuvers ever since, with words like 'checkmate’, ‘stalemate’ and more entering the public lexicon. The game’s addictive power is also reflected in the number of religious prohibitions against it. But the soft power of games has also been expressed through trade networks, travelling with merchants overseas and deserts. In this paper we will trace a few geographical networks. We will conclude with an example of a South Asian game becoming the lightning rod of the Cold War – the (in)famous chess match between Bobby Fischer (USA) and Boris Spassky (USSR) in 1972 which would come to be described as the Match of the Century, played in Reykjavik, as far removed from its homeland Kannauj, as could be possible.
The discovery of ancient sites at Kathua & Samba districts in Jammu and Kashmir: A preliminary study
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Sharma, Rajesh
The present research paper draws attention towards the recently discovered ancient and archaeological sites in Samba, a district in the strife torn Indian state of jammu and Kashmir. This aim of this study is to show how proper showcasing of native heritage with all its cultural attractions can inculcate a renewed sense of pride among the local community members and also how it helps to relate to the national consciousness. The ancient sites in focus are at village Rehi in sub-division Ghagwal, district Samba. Ghagwal town which is also known as “Narsingh Dham” is situated in the Jammu-Delhi national highway (NHW1A) at a distance of 52 km east of Jammu. There is also a small river called Beh, just 3 km east of Ghagwal. Rehi village is situated on a small hill in the north of national highway 2 km from the Behi river bridge. A beautiful temple of Sajyoti Mata Vaishno Devi in Rehi village is quite visible from the road. Other ancient sites are situated at Bhaiya and Krishanpur villages of Kathua district of Jammu region. The study has great importance in the light of the ongoing scholarly discussions among historians and archaeologists in the subject of chronology of Hinduism and Buddhism in these districts of the Indian state of Jammu and Kashmir. A number of field trips to these sites have not only revealed a great wealth of local art, architecture, including iconographic styles but also the craftsmanship of local artisans. A number of figures are also carved in stone blocks which belong to Hindu period and a bronze statue of Crown Buddha is also found at one of the sites. A natural spring (Gagan) is also found in Rehi village. This paper outlines the different periods from Stone tools and the possible course of the development of Buddhism, Shaivisim and Shaktism in the area. With the note that along with the much needed research works for the comprehensive academic exposition of the said sites, a program is also required to showcase the soft power of the native heritage for the locals as well as outsiders.
Special characteristics of image houses in temple architecture of British period Buddhist temples in Sri Lanka
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Gunarathna, Navoda Udari
In 1796, when British commenced their rule in the coastal region of Sri Lanka, the ecclesiastical status of the colony was uncertain. The people of the littoral region of Sri Lanka started facing a huge suppression regarding the religion, when the Portuguese assumed rule in the 16th Century, which was followed by Dutch in the 17th century. The Colonialists’ belief that the Christianity is the one and only true religion in the world and the rest of the religions pagan and false, made practising a religion of their choice freely and unhindered, impossible for Buddhists as well as Hindus in the Coastal region of Sri Lanka. However, when British started their rule in the late 18th century, the Governor was instructed to give freedom of practising a religion of their choice to the natives. Yet with educational reforms carried out by the British, Buddhism began to experience another wave of indirect conversion, to which the revivalists of Buddhism began attacking by rebuilding disused temples and establishing a school system for Sinhala Buddhists. Hence throughout the 19th Century a clear rejuvenation can be seen in the Buddhist Temple Architecture of Sri Lanka. Buildings for various purposes were built at temples, of them, Image House was a prominent monument constructed by devotees. These Image houses may look so different to a visitor, with their clear influence of European architecture which made these image houses more close to resemblance of Christian Churches. But in essence these Image houses were not so diverted from their medieval Kandyan counterparts or their predecessors. Hence the aim of this research is to identify the reasons that made devoted Buddhists of this period to adapt and incorporate such Colonial features into Buddhist Temple architecture and the ultimate motive behind that adaptation. Also through this research, an attempt is taken to review and deconstruct the popular belief that Buddhism suffered severely during the British rule in Sri Lanka.
A Study of Buddhist meditation practices as soft power to improve spiritual tourism in Sri Lanka
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Dhammasara, Rev. T. Thero; Panampitiya, W. M. G. N.
Soft power explains how modern states can use cultural heritage for positive attraction and persuasion to achieve global influence. Buddhism includes a unique analysis of human psychology and adaptation practices which help to the relief of some psychological problems such as anxiety, depression, stress and aggression. Buddhist meditation is a great method to release stress and acquire a peaceful mind in particularly tranquillity (Samatha) and Insight (Vipassana) meditation. Spiritual tourism is an important component in the tourism industry in any country. Thus, the main objective of this study was to identify methods of using Buddhist meditation practices to increase the attraction of foreigners into Sri Lanka. The functional method was used in this study and primary data was collected through semi-structured interviews including 8 Focus Group Discussions (FGDs) and Tripitaka. Secondary data was collected from relevant journal articles, research reports, textbooks and other academic works. The data was analyzed based on the descriptive method. Sri Lanka is a land of spiritually endowed with many places of worship, pilgrim centers and Buddhist monuments. Although, Pilgrimage Buddhist tourism is very famous all over Sri Lanka, there are very limited places related to spiritual tourism in Sri Lanka. Buddhist meditation system and techniques are more vital parts of the spiritual tourism with the help of well-skilled and knowledge of Buddhist monks in Sri Lanka. This study has an empathized importance of using Buddhist meditation practices not only for realizing the reality of life or to attain the supreme state of Nirvana for psychotherapy to get rid of psychological issues such as stress and depression. Promoting these psychotherapy values of meditation practices directly affect the improvement of foreign tourist attraction. Therefore, it is important to increase the quality of presence of international meditation centers and to enhance government and non-governmental financial provisions to spread the number of international meditation centres further to promote spiritual tourism in Sri Lanka. As well as it is significant to having formal monitoring mechanisms regarding those institutions to increase the quality of services and to establish the landmark of spiritual tourism in Sri Lanka.
Manuscript tradition of Assam
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Bora, Mridu Moucham
Assam, a north-eastern state of India has a rich history of its tradition, art and culture. The Major part of Assamese traditional painting is covered by the manuscript paintings. The Bhakti movement launched by Saint Sankaradeva (1449-1568 A.D.) gave a definite shape to Assam School of Painting, more particularly the Sattra School of Painting. The rich tradition had a set back with the British rule in the 19th century. So far, one hundred and fifty illustrated manuscripts have been discovered in Assam. Some of these illustrated manuscripts have able to draw the attention of scholars of India and outside because of some inherent peculiarity and distinctiveness of painting. The craftsmen responsible for the creation of paintings and penmanship were known as khanikars. Their devotion to the movement guided them to render many numbers of paintings in a single manuscript. Assamese illustrated manuscript were generally drawn on Sanchipat, the bark of Agar (Scientific name - aquaria agallocha ) tree, Tulapat (hand made paper pulp), wooden plate and to a lesser extent in Muga clothes. Sanchipat is the unique writing material of Assam and can’t find in other parts of India. Manuscript paintings of Assam were a vibrant form of art since 16th century onwards. Very few artists of sattras kept the flame burning till the early 20th century in spite of many hurdles that came their way. However, at the same time, there was increased interest among academics about the preservation and study of these manuscripts. At present, there are only a handful of artists who are practicing manuscript painting and writing in Assam. These few artists are hopeful that the involvement of a large number of dedicated artists may help in the promotion of manuscript paintings in Assam in the near future.
Cultural heritage tourism:A tool for developing Burhanpur (India) as a tourist place
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Premsagar, Pankajkumar Shankar
In the world map, Burhanpur is located in India in the state of Madhya Pradesh; situated on the banks of River Tapi, connected with Mumbai-Delhi Railway line (594 KM away from Mumbai), 200-10’ North Longitude and 760-14’ Latitude on East. The city has economically, culturally and historically rich heritage. In the ancient and middle age, Burhanpur was the Entrance Gate for the northern people travelling from South and vice-versa. As a result, Burhanpur has become a permanently important political center. From the medieval European travelogues, it is evident that this politically and militarily significant city was called as ‘the key to the Deccan’, and along with that, Burhanpur has become as religious center for Hindu, Muslim, Christian as well as Sikhs also. The main attractions for the tourists are the following historically important places- 1) Fort Ashir 2) Burhanpur Fort 3) Foruqees Tomb 4) Aau Khana 5) Khuni Bhandara 6) Shahi Jama Masjid 7) Kali (Black) Masjid 8) Dargah-A-Hakimi 9) Rao Ratan Palace 10) The Tomb of Raja Jaysing 11) Shiv Temple (Fort Ashir) 12) Temple of Ashwathama (Fort Ashir) 13) Swami Narayan Temple 14) Kabirpanthi Nirnaya Temple 15) Swetambar Jain Temple 16) Methodist Church and 17) Roman Catholic Church. All these historical features still show signs of prosperous history of Burhanpur. Hence, it is quite famous as a tourist centre. However, unfortunately, the Government of India and Government of Madhya Pradesh State have not taken useful measures to preserve these cultural heritage sites in Burhanpur. No mechanism has been adopted to promote and develop facilities to attract tourists to these sites. Tourists are unknown about these treasures of this cultural center. In today’s digital era, very few information is available on web regarding the history and mythology of the Burhanpur region. Hence, this paper throws a light on the historical, cultural importance of Burhanpur, and limitations and ways to eradicate the limitations to develop Burhanpur as a Tourist Centre.
Buddhist heritage diplomacy and India’s soft power strategy
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Chauhan, Rakhee
This paper explores the teachings of Buddhism as heritage diplomacy in the context of India. Soft power and culture have become important tools of diplomacy for States as hard power. From the time of Jawaharlal Nehru’s Panchsheel principles, India has been guided by the ideals of peaceful co-existence. Thus, Buddhism has long been a natural component of India’s soft power. India’s ancient links with Buddhism, its ancient philosophical and religious tradition in the form of Yoga, its popular culture etc can be vigorously used as a part of heritage diplomacy programme to gain acceptability in the international arena. This present study intends to discuss one particular aspect of Indian soft power prognosis: the leveraging of India’s historical associations with the Buddhist faith in diplomacy. Indian Prime Minister Modi has made it a point to make Buddhism a regular feature of his diplomatic visits. In speeches made on official international platforms such as to ASEAN or UN or platforms in any other country, PM Modi has made a conscious effort to emphasise and share Buddhist heritage. The Pan-Asian presence of the religion and an image of a most peaceful religion makes it ideal for soft power diplomacy. India’s soft power, as spread through its comprehensive cultural and civilization heritage, validates the values of secularism, tolerance and inclusiveness. Thus, it is more important than ever before in today’s troubled world.
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.
B.P. de Silva: The legacy of Asia’s finest jewelers
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Dissanayake, D. M. K. G. K.; Windsor, R. D.; Wijayarathna, W. K. M.
B.P. de Silva is a heritage classic family of Sri Lanka. Balage Porolis de Silva, a Sinhalese Buddhist of Magalle on the South Coast of Sri Lanka, founded the company. In 1872, he landed in Singapore and rented a shop for twenty dollars for a month in High Street, and started a business of selling jewelry, carvings, and lacquerware. According to the information collected through a survey of literature and according to the pre-interviews of later generations, when Mr. Silva started his business, he had only two showcases, three tables, and three cupboards. Eventually, he became famous among European and Chinese customers for his honesty and integrity. Because of guaranteed authenticity, he got many chances to serve under several Royal patronages included King Chulalongkorn of Siam, Sultan Ibrahim of Johore, the Duke of Connaught, King Edward VII and Queen Victoria of Great Britain. Therefore, no doubt B.P. de Silva has become a legacy as one of Asia's finest jewelers. In 1930, after B.P. de Silva passed away, the business down to his daughters through their husbands and a group of trusted managers. Under the consultancy of the 5th generation, shareholders, and dedication of the staff members, the business grew more widely and become a renowned purveyor of luxury goods known as B.P. De Silva Holdings in Singapore and De Silva in Malaysia. Today, the classic techniques and craft have combined with the latest technology to create pieces. Ten Percent of the company group’s profits were deposited into a fund that used to benefit people at all levels. Therefore, the government should invite companies like this to join their hands with the motherland and it will help to attract more and more foreign exchange businesses to the country, which has a growing local presence.
Jaina art: A lost Tradition of peace and tolerance in Pakistan
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Rana, Asif Mahmood
Abandoned Jaina temples along the major trade routes in the provinces of Punjab and Sind in Pakistan exhibit a particular genre of art in the form of sculptures, large frescos, and painted miniature scenes of meditation and offerings based on the narratives mentioned in Agamas, the sacred Jaina texts. Respect for all forms of life and non-violence in the extreme possible way is the essence of Agamas and hence the main theme of the art they represent. Chauri bearers instead of warriors, lotus pools instead of skull garlands, Swastika instead of swords and guns, offerings of vegan food and flowers instead of bloodshed, lions and goats wandering peacefully instead of tearing the weaker ones apart, are a few of the fading away scenes that can be seen in the crumbling Jaina temples of Nagarparkar, Gauri, Virawah, Multan, and Rasulnagar. Immediate conservation of these temples can not only preserve these masterpieces for study purposes but can also play an important part in coping with the situation of intolerance, extremism and violence in the region. The present paper, based on a detailed systematic survey of Jaina Heritage in Pakistan carried out by the author of this paper in collaboration with SOAS, London and an in-depth study of its art and architecture in the Department of Archaeology, University of Punjab, throws light on the above-mentioned aspects of the Jaina art of Pakistan with special reference to the possibilities and efforts of its conservation.
Buddhist heritage of Eastern India: A gateway to soft power diplomacy
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Paswan, Chandrashekhar
Buddhism is one of the world's great religions and has deeply influenced the character and evolution of Asian civilization over the past 2,600 years. India has some deeply revered Buddhist sites closely linked to every phase of the life of Lord Buddha. Places from where he began his journey to seek enlightenment, place where he got the enlightenment and how the journey evolved to spread the lessons to the entire world. Faith took over the world, filled people with dignity and encouraged them to engage themselves in the right conduct in daily life. India's leverage over Southeast Asia on account of its Buddhist heritage and the prospect of establishing this influence as a steady soft power has been recognized. Cultural diplomacy is not new to India. Its modern nationalism has been shaped by the rich self-discovery of its cultural heritage as well as global reach. The first cultural diplomacy was started during the Mauryan period (3rd Century BCE) when the Great King Ashoka, dispatched nine mission to not only n India but abroad as well and had close diplomatic relationship with European countries also. To enhance its outreach through diplomatic relationships, even in modern times, India's first prime minister, Jawaharlal Nehru understood the importance of cultural diplomacy and set up the Indian Council for Cultural Relations in 1950 to project India's civilizational heritage. Religion made its way to diplomacy, and since then, several diplomatic initiatives have been categorized by experts under the heading of faith or religion-based diplomacy. This diplomacy is embedded in religion, texts, Buddhist sites, practices and traditions. The proposed paper entitled “Buddhist Heritage of Eastern India: A Gateway to Soft Power Diplomacy” will be focussed on the exploring of the significance of vast Buddhist heritage of Eastern India and its importance in projecting the same as India's soft power response to a diplomatic relationship with Buddhist countries of the world. Eastern India is a vast geographical area that includes Bangladesh, Nepal, Bhutan and the modern Indian States of Bihar, Jharkhand, etc.
The importance and value of ‘Sandesha Kavya’ in Sri Lanka
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Nanayakkara, Kaveesha
In Sri Lanka ‘Sandesha Kavya’ were written to pass a message from one place to another place and the specialty is, the apostle in most ‘Sandesha Kavya’ is a bird. ‘Meghaduta’ is the world first ‘Sandesha Kavya’ written by ‘Kalidasa’. By reading Sri Lankan ‘Sandesha Kavya’ we can understand that our poets did not copy Indian poems, but got some structural things. In many ways, Sri Lankan ‘Sandesha Kavya’ are different from Indian ones. Most of the 'Sandesha Kavya' was written as an appeal to God. Because of this, we can identify some religious beliefs of Kurunegala, Gampola and Kotte Kingdoms. ‘Sandesha Kavya’ can be divided into two parts, such as Major Sandesha Kavya and Minor Sandesha Kavya. ‘Thisara’, ‘Mayura’, ‘Parevi’, ‘Kokila’, ‘Selalihini’, ‘Gira’, ‘Hansa’ and ‘Saul’ are majors and ‘Kaputu’, ‘Neelakobo’, ‘Kahakurulu’ and other ‘Sandesha Kavya’ are minor sandesha kavya. Most of these are based on Buddhism. From these ‘Sandesha Kavya’, we can get an idea about the prevailed situation of ancient kingdoms. Not only religious background, but we can also get to know about the political, economic, sociological and cultural background of these eras. All these things are represented as poems, and they are written according to the correct meter. From these great poems, we can thoroughly state that our education and literature were well developed in ancient times. Only a person who knows Sinhala can read and enjoy poetry. Most of our history books contain religious and political information. The significance is, these poems represent mostly about day today life. ‘Sandesha Kavya’ represents a golden era of literature in Sri Lanka.
An identification of the involvement of British colonial architecture to the tourism industry in Sri Lanka: Special reference to Colombo region
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Weerasingha, W. S. I. K.; Senarathna, T. M. C. D.
In 1815 the British Colonizers established their regime in the Dutch Ceylon. Although the colonial architecture scenario was stared during the era of Portuguese, the city of Colombo is massively contained with the British architectural attractions such as the National Museum, Old Parliament building, Townhall building, and Colombo old lighthouse, etc. Most of the research publications on colonial architecture are majorly emphasized on the preservation of the post- colonial attractions. Therefore, the researcher tends to identify the involvement of colonial architectural attractions to the tourism industry in the Colombo region. Also, designing a promotional plan to attract international tourists to British colonial architectural attractions can be taken as the sub-objective of this particular study. The secondary data such as books, research papers, magazines and reports were used to identify the involvement of architectural attractions to the tourism industry in Colombo and the primary data was used to design a development plan by randomly selecting 50 international tourists in the Colombo area through field visits and interviews. British colonial attractions in Colombo are highly involved in the tourism industry in Sri Lanka since it attracts a large number of tourists for its architectural values and skills of their ancestors. Organizing railway tours to colonial attractions from Colombo to Kandy since the whole railway system was built by the era of British regime, planning tours to visit British ancestors' cemeteries, giving opportunities to visit inside of the colonial attractions and upgrading websites and documentaries can be identified as the recommendations to the development plan for further incensement of the arrivals of international tourists to particular attractions.
Heritage for education purposes: A case study of Taxila valley
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Khan, Muhammad Ashraf
Pakistan is a land of rich cultural heritage. It has an impressive architectural legacy spreading over a vast area and long tradition covering several periods from Mehr Garh to Indus Civilization and even to Gandhara Civilization. The educational contributions of Gandhara Civilization distinct it among other civilizations of the ancient world. This paper presents the case study of Taxila Valley, which is the cradle of Gandhara (Budhist) Civilization flourished during the Kushana period. It presents the glorious Buddhist Stupas and Monasteries wherein monks from far and wide would come to Julian (center of learning) for seeking education. It was the first university in South Asia wherein scholar like Panini (Sansikrat Philologist &Grammarian) and Kautaliya taught history and philosophy. It is here that the Brahmin princes and students migrated from distance to enroll at Taxila and its alumni include, Givak, Parasasenajit and Charaka, a famous physician. This treasure of knowledge embedded in Gandhara heritage can be transferred to new generation through involvement of school and college students. They can be encouraged to conduct excavations, arrange field trips to the heritage sites. It can be promoted through digitalization of artifacts, organizing workshops and frequent visits to museums. It will result in awareness of educational significance of culture and heritage through education, including all aspects of environment setting.
UNESCO exercise soft power through software:A study of the WINISIS software in documenting cultural heritage sites
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Sahi, Vikram Singh Vikram Singh
This paper aims to discuss how the WINISIS software which is developed by UNESCO can be used for documenting the heritage sites worldwide with very little investment. This paper tries to explore how the searchable digital archive of full text documents in doc, xls, ppt, html, pdf, audio, video or picture format can be created in the WINISIS format. The precise objective of this paper is to study the capability of the software developed by UNESCO in creating the digital document archives containing text, pictures, talks, video etc. This paper also aims to find out how the database can be used and shared with other software. The study will be carried out by installing the WINISIS software and studying the WINISIS database that primarily consists of around 12 files ending with .mst, .fdt, .pft and .ifp etc. and at the same time creating the database of heritage sites of Jammu and Kashmir. WINISIS is generally considered as cataloguing software. However, it has emerged as a powerful software tool for creating the digital archive of files containing text, pdf, audio, video excel or similar types of documents. Anyone can create searchable archive of full text digital documents so easily with WINISIS and can manage it conveniently for effective information services. The write-up will provide the basic steps involved in creating the database of heritage sites of Jammu and Kashmir.The research will focus only on the WINISIS software. No Comprehensive study has been carried out regarding harnessing the soft power of WINISIS software in documenting cultural heritage sites.
Exploring common maritime history and culture along the North and Southwest Bay of Bengal – Odisha, Bengal and Sri Lanka
(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Mukherji, Mithlesh Jayas
Indo-Sri Lankan historical ties have commonly been viewed through the prism of various interactions of the Tamil States with either the Tamils in Sri Lanka or the Sinhalese. However, this does injustice to the deep and varied relations, various Indian and Sinhalese Kingdoms have had with each other through the millennia. According to the Mahavamsa or the historical genealogy of the Sinhalese people, the origins of the Sinhalese lie with the princess Suppadevi from “Vanga” (modern coastal Bengal and parts of adjoining Odisha) who married a King in Sinhala island and gave birth to Sinhabahu, the supposed founder of the Sinhala Kingdoms. Further through history, there have been frequent political interactions, intermarriages and interventions between the Tamil Indian States, Sinhala, the various Deccan Empires, Kalinga and Bengal. The customs and traditions amongst the Sinhalese on many occasions mirror or resemble customs and traditions amongst coastal communities on the eastern coast of the subcontinent mainly the Godavari districts, Odisha and southeastern Bengal. Many Sinhalese have a pet name that their relatives especially elders call them similar to that seen in Bengal or Odisha. Bali Jatra is a festival celebrated in Odisha even today commemorating the difficulties faced by the ancient mariners on their trips to Sinhala and South East Asia. Then there was the invasion of “Magha Kalinga” in the 13th Century and his ruthless occupation of north Sinhala. This warrior was supposed to be Kalinga origin or a Tamil from Kalinga who led an army of Tamil and Malayali warriors into Sinhalese. The famous Queen of Chittor, Padmavati was supposed to be from the island of Sinhala. From a close look at history as well as many prevailing customs, from available genealogies, it could be argued that these coastal kingdoms and cultures represented neighboring settled populations interacting with each other across bodies of water just as a few villages today interact with each across a riverbank.