Browsing by Author "Hewawasan, H.H.N.S."

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    Buddhist Revival in the 19th Century in Sri Lanka
    (Reviewing International Encounters 2018,The Research Center for Social Sciences (RCSS), University of Kelaniya, Sri Lanka, 2018) Hewawasan, H.H.N.S.
    The British colonial administrators started to consider about Buddhism in Sri Lanka only after the conquest in 1815. In order to win the consent from the Buddhist monks and the Kandyan elite, the colonial administrators added one sentence regarding Buddhism in the 1815 treaty. Since the beginning of 1850's, the Christian priests attempted to adjust the religious policy of the colonial administration according to their wishes and beliefs. They were executing missions against Buddhism in Sri Lanka. At first, Buddhist monks were liberal about this. Yet, gradually they started to comment for the accusations made by the Christian priests. As a result, a revival in the Buddhism in Sri Lanka arose. There were several religious debates and out of them, "Pandurawadaya" became world famous. As a matter of fact, renowned Englishmen such as Colonel Sir Henry Steel Olcott came to Sri Lanka and became a Buddhist. Thereafter, several Buddhists schools were established in Sri Lanka to promote Buddhist education. Many Buddhists were given Sinhala names as substitutes for their Christian names. As a consequence, there was a Buddhist Revival in the 19th century in Sri Lanka. Thus, in this research, the objective is to analyses these challenges and threats. As for the methodology of the research, primary and secondary sources were used for reference. To conclude, it can be stated that, as a consequence of these challenges and threats faced by the Buddhism in Sri Lanka, the Buddhist layman as well as the Buddhist monks were united as one and built many Buddhist societies in Sri Lank
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    Dona Catrerina: a weapon to gain political power
    (University of Kelaniya, 2008) Hewawasan, H.H.N.S.
    The purpose of this study is to examine the position held by Dona Catrerina in the power struggle of the Kandyan Kingdom in the Portuguese period. Dona Catrerina (Kusumasana Devi) was the rightful daughter of king Karalliyadde Bandara ofKandyan kingdom. Karalliyadde Bandara was defeated by Seethavaka Rajasinghe and he sought protection from the Portuguese. Both the king and his wife died while in Trincomalee leaving their baby daughter Kusumasana Devi and nephew Yamasinghe Bandara in the protection of the foreigners. Being brought up in a convent in Mannar, she became a Catholic. Later she was taken to Kandy and made the Queen of the Kingdom. Thereafter Dona Catrerina was considered by many an object through which rightful kingship could be gained. The Portuguese wanted to marry her to a noble of their choice and gain political power. But Konappu Bandara defeated the Portuguese and married Dona Catrerina and became the rightful owner to the thrown. After Konnappu Bandara's death a relative of his, Senarath took the hand of Dona Catherina and came into power. Consequently Dona Catherina's elder son of the earlier marriage met with an untimely death. Consumed with grief she suspected Senarath of committing murder. She was 35 years old when she died of this sorrow. It is said that she died cursing Senarath and no doubt her fate as a weapon to power as well. Many believe that she was pregnant at the time of death. However even after death her children gained power not on account of their father, but on account of their mother.
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    A Historical Analysis on the Differences in the Rites and Rituals of Sri Lankan Food Culture
    (Research Centre for Social Sciences, Faculty of Social Sciences, University of Kelaniya, Sri Lanka, 2016) Hewawasan, H.H.N.S.
    The objective of this study is to investigate the changes undergo in Sri Lankan food culture according to the functions and festivals. This research was carried out based on the primary sources such as Mahawamsa, Saddharmalankaraya, Saddharamarathnawaliya, Pujawaliya, Rasavahini and several other secondary sources. In the ancient days, the folks had followed several rites and rituals based on their daily routines. This research scope covers a historical analysis on those rituals and rites since the beginning of the Anuradhapura period. Some of these rituals were mainly concerned on food. One such is the ceremony where a baby is fed for the first time: "indul katagaema" in Sinhala. Moreover, special cuisines had been followed in wedding ceremonies and funerals. Hence, based on this a "food culture" had been created. Irrespective of the difference in occasions, the same food item was being made in several methods according to the function. Furthermore, during puberty and Pregnancy periods, the food cuisines had undergone various changes depending on the nutritional needs. This is not only unique for Sri Lanka, but applicable for many countries in the world. However, there are distinct differences in the food culture between the rich and the poor. Nonetheless, depending on the method how the food is being used, their classifications can be differed. Conclusively, it can be stated that Sri Lanka has a unique food culture since ancient times.
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    Opium Consumption in Sri Lanka during the European Era
    (4th International Conference on Social Sciences 2018, Research Centre for Social Sciences, Faculty of Social Sciences, University of Kelaniya, Sri Lanka, 2018) Hewawasan, H.H.N.S.; Ariyasinghe, D.A.G.
    “Opium”: which grew widely in Pakistan and Afghanistan was first discovered by Greeks due to its narcotic properties. Arab traders introduced it to the East and Indians knew it through Mohommedan conquerors after china gained knowledge of it. Thus, in the present study, the objective is to analyse the evidences of Opium consumption during the European era. As for the research methodology, primary and secondary historical sources were referred for analysing. In Sri Lanka, Opium has been used in Ayurvedic medicine during the last few centuries. There is no evidence that opium was ever grown successfully in Sri Lanka. Even though Portuguese imported opium, Dutch took various attempts to grow it in Sri Lanka which were never successful. The Dutch did not discourage local inhabitants regarding the opium usage, yet continued the Portuguese monopoly and it is mentioned that it was imported from Surati and Bengal. In the latter part of the seventeenth century, moors carried out the opium trade. Moreover, Malay community popularized the opium habit in Sri Lanka. When British took over the Maritime Provinces in Sri Lanka, all the import duties were prohibited except that of arrack and opium. Along with tobacco and curry powder, travelling merchants freely traded opium during the British period. Sir Thomas Maitland enacted a regulation prohibiting the smoking of opium, without permission from the constable of the division, in Colombo after sunset. After the ordinance of 1867 No.19, the opium shops were licensed and this resulted in providing a huge revenue. It is also noted that there were around 19847 of habitual users of opium by this time. During the 1890s, people of all races gathered into Colombo in protest of the legalization of opium in Sri Lanka and they gave a signed petition addressed to the legislative council regarding this matter. To address the matter then governor appointed a committee and finally the committee recommend all opium shops to be closed. Hence, it can be concluded that all these resulted in opium solely becoming a government monopoly during the British Period.
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    Significance of the Work of Queroz for the Study of Portuguese Activities in Sri Lanka
    (University of Kelaniya, 2007) Hewawasan, H.H.N.S.
    The purpose of my study is to examine the importance of the work of Queroz as a historical source for the study of the Portuguese rule in Sri Lanka. I wish to draw attention to the consciousness of his pride and prejudice that had affected his writing. After examining the pros and cons of his reporting how much truth we could detect in his writings. The study would therefore be an example of the approach that should be used when distinguishing the essence and value of his historiography. For this purpose I would be focusing on - A) The person, and his background which formed his views and opinions. B) The sources that he had used .. 1. Literary sources ie; books ,petitions and reports. 2. Interviews. He himself had not visited Sri Lanka. C) The book. - The temporal and spiritual conquest of Ceylon. Consists of six volumes. Evaluation. a) how much his writing was affected by pride, prejudice, exaggeration ,propaganda and blind faith to his own religious beliefs. b) At the same time the truth that comes forth through his explanations specially regarding the behavior of soldiers and his countrymen . This becomes central theme of his last volume.
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    The status of women at the time of Buddha
    (Academic Staff College (ASC), Jawaharlal Nehru University, India, 2006) Sudharmawathie, J.M.; Hewawasan, H.H.N.S.
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    ලංකාවේ ස්වදේශික කර්මාන්ත ස්ථාපනයෙහිලා අනගාරික ධර්මපාලතුමාගේ දායකත්වය
    (Department of Mass Communication, University of Kelaniya, 2015) Hewawasan, H.H.N.S.; Dilhani, S.A.; Gunasinghe, E.W.A.H.C.