Browsing by Author "Ananda, T."

Now showing 1 - 4 of 4

Alaththi Bama: Traditional Ritual Performed by Vedda Woman for Katharagama Deity
(Research Centre for Social Sciences, Faculty of Social Sciences, University of Kelaniya, Sri Lanka, 2016) Ananda, T.; Nahallage, C.
Ruhunu Maha Katharagama Devalaya is a multi-ethnic and religious place dedicated to Katharagama deity who is also considered as a one of greatest spiritual ancestor ) Na Yaka (worshiped by Vedda people. His second wife was Valli Amma believed to be an adopted daughter of a Vedda Chief; Nanda .Alaththi Bama ritual is performed by 12 Vedda women descended by Valli Amma linage as for blessing of Katharagama deity .This study was aimed to discover the present status of this ritualistic performance .Data was gathered through interviews conducted with 6 Alaththi Ammawaru )Alaththi Mothers .(Alththi ritual is perjured before the Muruthan offering )Rice made with pumpkin, honey etc - . Muruthan offering is done for three times in a day at 4.30 am, 10.30 am, and at 6.30 pm except Saturdays .(On Saturdays Alaththi Mothers bring water for )Nanumura Mangalyaya (a wishig ceremony in Devalaya from Manik River and withal traditionally they have assigned to participate to devala processions .King Dutugamunu) 1st century BC (has assigned 8 Alaththi mothers to pound paddy to get rice for Muruthan offering .Eight of them accompanying for paddy pounding, around a stone mortar with pestle, called wata wee ketima .Before the Muruthan offering Alaththi mothers enter in to the devalaya from the right side door holding an unlighted oil lamp which was kept on the stairs of the devalaya by kapumahaththaya) Priest .(Then Alathti mothers worship Katharagama deity and light the oil lamp and perform their ritual while murmuring their secret blessing stanza .Next they perform this ritual again in the Wata Pila )In the back side of the Devalaya .(They dressed up with special traditional dress called kambaya )camboy( which is represented there Vedda lineage .The leader of Alaththi Mothers is called as Gurunnanse) Teacher( and their duty is matrilineally descended) goes from mother to daughter .(King Dutugamunu’s period they have given rice for their duty .Later Rs. 2.85 and at present as a common allowance they receive Rs.5000 per month .Apart from their ritualistic life they are having social and family life differing from the Hindu devadasi concept )Female servant of the deity /Nautch girl .(Their monthly income is less than Rs.10000 which is not enough to maintain their families .Differing from early days at present they have confronted many social and economic problems .Eldest Alaththi mother have been performing this ritual for 50 years which she has started it in her 20’s .Though she has devoted her entire life for the Katharagama deity still she have not given considerable gratitude from deities as well as from responsible governing bodies .Even though they are having difficulties at present, faithfulness to the Katharagama deity has been the major reason of continuation their duty as Alaththi Mothers.
Changing Patterns of Puberty Customs of Sri Lankan Indigenous People: as Evident among the Yakkure Indigenous People Living in Polonnaruwa District, Sri Lanka
(4th International Conference on Social Sciences 2018, Research Centre for Social Sciences, Faculty of Social Sciences, University of Kelaniya, Sri Lanka, 2018) Ananda, T.; Nahallage, C.
Puberty is a key process of human development into adulthood, involving the most rapid physical growth the human undergoes except for prenatal and neonatal growth. Most of the cultures possess customs and practices to mark this life-transforming event. According to the literature, the culture of the Sri Lankan indigenous people: The Veddas, had possessed specific puberty customs. During past hundreds of years, their whole cultural system has undergone intensive changes so the puberty practices. One of the indigenous communities that now have become a trans-community is Yakkure, situated in the Polonnaruwa District. Traditional dwellers of Yakkure relocated into the present habitat since Parana Yakkure which was affected by the Mahaweli development project. The present study was aimed to study the changing patterns of puberty customs of Yakkure people. Data collection was done through interviews and life histories. Data saturation was reached after 15 interviews conducted with adult females selected through purposive sampling method. Three stages of indigenous people’s lifestyle were identified: cave dwelling (hunting and gathering), nomad (Chena cultivation) and domestic (paddy cultivation). Puberty customs have formed and changed as an adaptation to these lifestyles. Merging with the main society and diffusion of cultural traits have directly caused the intensive changes of puberty practices. Separation of the girl in a hut called Kili Pela was a residual of their nomadic life style. Yakkure people have practiced this custom before they were relocated into their present habitat. This hut had been made with the roof covered by Illuk leaves and walls made of wattle and mud. At present girls allows staying inside the house and the majority are not aware of the use of Kili Pela. Corresponding to the Sinhalese, astrologer has become most influenced person throughout the custom. As a result of diffusion adorning charmed thread around girls’ neck (similar to the pariththa thread), dressing her in beautiful frocks, performing Kulla Damime custom (custom performed using winnowing fan), lightning an oil lamp, looking at her face through a mirror or a water basin, serving sweets etc. are practiced. This community’s culture is on the edge of disappearing. Further studies focusing on absorbing remaining cultural aspects are urgent than ever
Religious Practices Performed by Meemure Villagers in Kandy District Sri Lanka
(University of Kelaniya, 2015) Ananda, T.; Nahallage, C.
Sri Lanka is a country with diverse cultural, ethnic, religious and social groups. Some of these minority groups have distinctive religious practices and belief systems due to being isolated from the main society for a long period throughout their history. Meemure village is one such specific village that has a distinctive and unique culture which cannot be seen in the main society.The main objective of this research was to discover their valued religious and cultural practices including religious performances, rituals and belief systems. According to the census in 2011, population of the Meemure village is 331 including 115 families and out of this fifteen families were randomly selected for the study and questionnaires were filled in by the information taken from one member of each family. In-depth interviews were done with five people who were knowledgeable about religious practices to acquire more information. According to the results of this study Meemure villagers are believed to be descendants of king Rawana and his Yaksha Gothra (Tribe) and the principle deity of the village is Bandara deity, considered as the grandfather of the king Rawana (Saint Pulathishi). Many of their folktales are based on the stories of king Rawana. Yakkama and Adukku rituals and are religious performances which are distinctive among the Meemure villagersand these are carried out according to their traditional beliefs to pay respect to the village deities. Integration of the younger generation with the main society has resulted in these groups tending to irrationally refuse the traditional and religious views and belief system of their elders and this in turn has had a negative effect on the valued traditional religious performances. Thus these distinctive belief systems and performances are at risk of disappearing and therefore must be studied and documented for the future generation as a means of preservation.
Rites of passage performed by Panama inhabitants in the significant transition periods of an individual’s life
(Faculty of Humanities, University of Kelaniya, Sri Lanka, 2016) Ananda, T.
All human societies use ceremonial rites to mark significant transitions in the social status of individuals. These rites highlight and validate changes in a person's status, particularly on the occasion of such life-transforming events as birth, puberty, marriage, parenthood, and death. The island of Sri Lanka is inhabited by multi-ethnic, multi-religious groups and is rich in diverse cultures. Panama village situated in Ampara district, Eastern province, possesses specific and colourful culture that cannot be seen anywhere else. Tamil and Sinhalese as well as according to the folklore Vedda people are living together in this village. Consequently it has given rise to an admixed culture. After the Wellassa fight (Wellassa Satana) in 1818, the defeated Sinhalese men had fallen back to panama region. Latter they assimilated with Tamil and Vedda people who had inhabited the Panama region. One of the specific traits that can be seen in their unique culture is “rites of passages / Initiation ceremonies” which have been shaped by the influence of these three ethnic groups. Thus the main objective of this research was to discover this valued cultural trait and to study about the accumulation manner of three traditions in the formation of one unique culture. Many beliefs have associated with the child birth. First they make a vow in the Okada Devalaya (temple dedicated to deity) and place a small stone on the rocky remains of historical temple called as Wehera Kema Wiharaya requesting protection for the fetus. They believe in pregnancy cravings and attempt to fulfil this desire. For child’s delivery they use a separate room called “Madage” (Middle house). After the child is born, he is placed on a barn of rice layer, then other rituals are performed by the elders. Achieving puberty of both girls and boys is highly celebrated. The very first day of shaving is regarded as boys’ first puberty. “Kudilla” custom is specific in girl’s puberty rituals. Kudilla is a small house made of coconut leafs and white cloths. She spends her segregation period in this Kudilla while experiencing many customs and rituals. On an auspicious day she is bathed and the Alaththi custom is performed by Redi Nanda (A woman belonging to a cleaning caste) to spell bad things from her. Other transitional stages such as wedding and funeral are also associated with distinctive customs and traditions to prepare individuals to endure the new status of the life. At present, these valued rites of passages are being eliminating from their culture. According to the youngsters these ceremonies are expired and some are ashamed of them, such as puberty rituals. According to them puberty should not be advertised. Yet, anthropological mean of these rituals must be carried in to the youngsters to protect this precious traditional knowledge for the tomorrow’s world.