Browsing by Author "Widyarathne, S."

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Cultural Tourism and Museums
(Centre for Asian Studies, University of Kelaniya, 2015) Widyarathne, S.
The heritage of a country plays a key role in cultural tourism. In global tourism, this is identified as a rapidly growing segment. Mainly, this trend is set with people who professionally qualified and specialized in the relevant field and those who interest to review cultural heritages. This is evident by analyzing the number of tourists who visited places which are having cultural values in Sri Lanka. Gradually, the number of cultural tourists who visit museums and attend cultural or heritage performances are increasing. The cultural heritage can be divided into two aspects. • Tangible Heritage • Intangible Heritage Intangible cultural heritage does not only represent inherited traditions of the past, but also contemporary rural and urban practices in which diverse cultural groups take part; aspects of the preservation and conservation of cultural intangibles. Folk museums are available here in Sri Lanka for those who interested in intangible heritage of Sri Lanka. Folk Museum Anuradhapura The folk museum reflecting the lifestyle of the Nuwara Kalawiya rural peasantry and proves folk life constitutes the backbone of our culture. The Martin Wickrasinghe Museum of Folk Culture The museum currently holds over a thousand artifacts of Sri Lankan rural life, providing a vast and unique storehouse of knowledge of local folk culture and folk technology going back several centuries. Ambalangoda Mask Museum This museum is designed to introduce into the richness of the mask tradition of Ambalangoda. The museum, the workshop and the small library may serve as a centre for traditional arts and crafts and for research as well. When developing cultural tourism, the folk, traditional culture has faced many challenges in representing intangible heritance of Sri Lanka. Following highlights some of the future tasks required to strengthen the tourism industry in the country.
Elephants in Literature and Folklore
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Widyarathne, S.
Folk songs have some unique features of expressing emotional feelings which couldn’t be told in words. These unique songs played an important role in the cultural development of the society and were called “Jana Kavi” which were originated by Sinhalese ancestors. The Folk Songs were sung as a form of cultural expressions and were unique to personnel of different tasks like farmers, cart riders, miners, etc. The “Chena Farmers” sung folk songs to protect their cultivations from wild animals like elephants, wild bores, deer, birds etc. According to them, most untamed and wildest animal is the elephant. So they used to sing folk songs to make them awaken throughout the night to secure their cultivated lands. Folk songs which were sung to chase away the elephants are called “Eth Seepada”. Apart from the Chena Farmers the community sings folk songs related to elephants like lullabies, Kurakkan kavi, Upadesha kavi, Terawili kavi, Paru kavi, and traditional Game Songs. In ancient days, workings with elephants were part of the Sri Lankan day today life. Elephants were captured and tamed as work animals and used in the war front as King’s official vehicle, leisure carts, construction industry, transportation of heavy material, etc. So there were lots of capturing techniques, taming techniques, medical treatments, elephant mantras, etc., for elephants which were written in “Palm Leaf Manuscripts’. Example: Gaja Angama (Mantra)/ Hasti Yoga Sathakaya/Eth Veda Pota/Ali Torana Pota There is an ingenious language between mahout and the elephant. This language mainly consists of very few words. There is a specific way of pronouncing words which is an inherent quality of the mahout. Elephant characteristics are in classical literature too. There are “Jathaka Stories” which describe elephant’s characteristics like intelligence, strength, majesty, bravery, etc. In literature poems like “Subashithaya”, “Guttila Kawya” describe elephants’ characters. In modern music the characteristics of the elephant have become the subject of the songs. There is a true story about the leader tusker kraaled at Panamure who was trying to save its herd by breaking the kraal. Then the majestic tusker leader was shot dead. The whole tragedy is described in a heart rending song called “PanamureAth Raja” (The King of Panamure) sung by Sugathapala Malalasekara. Panamure kraal wrote a legend in Sri Lankan history. There are some writings found in our literature. Examples: Sri Chandrarathna Manawasinghe – Eth Gale Daru Pema P.B Alwis Perera– Panamure Ali weeraya In performing art there are 18 Dancing Techniques which display the dancing of birds and animals. Classical example out of 18 techniques is GajagaWannama – The dance of the elephant. The folklore and literature were carried from generation to generation like in other cultures. Generally they are based on some combinations of ethnic, racial, religious, tribal, political or geographic boundaries.
Kalutara: Forgotten Heritage of Boundless Faith
(University of Kelaniya, 2015) Widyarathne, S.
The heritage of Kalutara goes back to more than 2500 years. However it has become a hidden city in Sri Lankan history. According to the legends there are two towns (Kalutara South and Kalutara North) were called as Velapura and Desastra. The Velapura was the capital of the south Indian invader Wickrama Panday according to R.L Brohier’s article. The most famous spiritual historic symbol is Kalutara Bōdhiya. The Chronicle Mahawamsa describes that the Kalutara is one of the 32 places where the saplings of the sacred Sri Maha Bodhi were planted. There was another famous spiritual historic place, which worshiped by Buddhists called as Gangatillake Viharaya which was located on the top of a mount which facing Kalu Ganga. Portuguese invaded West Coast of Sri Lanka in 1505 A.D. After the King Rajasinghe the Kalutara was captured by the Portuguese and built a Fort where the Gangatilaka Viharaya located. Later Kalutara was captured by the Dutch and they modified the Fort. When Sri Lanka was invaded by British in 1796 and it became a British colony. The Fort was modified by the British and used it as an Office and as the Residence of the Government Agents. Then British decided to “Kalutara Bhodiya” as prohibit area for the general public and further they have decided to construct a Railway Line by removing the Bodhi. General public rose against the decision and forwarded a petition to the Queen Victoria, and then she considered it and ordered to continue the Project without removing the Bodhi. The construction project of present Stupa on the upper terrace was begun in 1964. The design based on the ancient structure called as “Wata Da Ge”. The project was completed and opened to the public in 1976. From the beginning there is no chief Buddhist monk residing inside the KalutataBodhiya. The administration and the financial services are done by The Kalutara Bōdhi Trust. It was established in 1951 through the pioneering efforts of Sir Cyril de Zoysa, president of the Senate of Ceylon. He established Bōdhi Trust Fund, which maintains the sacred area.
Kelani Valley (KV Line) Railway Line: Lost Railway lines in Sri Lanka
(The International Conference on Land Transportation, Locomotive Heritage and Road Culture - 2017, 2017) Widyarathne, S.
The 19the Century was destined to be an era which evoked a profound socio-economic transformation in Sri Lanka. The expansion of plantation agriculture, development of road ways inside the island and later railway lines were the most important developments experienced by Sri Lanka following the establishment of the British colonial rule. Ceylon Government Railway, known as CGR has a remarkable history of 163 years. The historical moment was in1858 by cutting of the first sod to start the railway lines by Sir Henry Ward, Governor of Sri Lanka. And the first train was operated from Colombo Terminus to Ambepussa on December 27, 1864. The train was driven by first Director General of railway Mr. G.L.Molesworth and H.R.M. and the duke of Brabant was the distinguished guest. After that, the railway system was established by connecting major cities covering all the provinces in Sri Lanka. This railway network contributed to the country's economic growth and met the social aspirations of the Sri Lankan people and further it provided an invaluable service to public transport. The Kelani Valley Railway, known as the KV Line, which was originally built as a 2 ft 6 in (762 mm) in narrow-gauge line Colombo to Yatiyantota via Avissawella. During the narrow-gauge era, the line had its own fleet of narrow-gauge locomotives, where steam locomotives of Class K were used. Narrow gauge railways were used in three sections of Sri Lanka where sharp curves were available due to geography of the region. The main difference of narrow gauge was the width of the track for narrow gauge the standard was 02 feet 06 inches while for broad gauge it was 05 feet 06 inches. The Kelani valley is very famous for rubber and local products like tea, coconut, cardamoms, paddy, betel leaf, kurakkan, cinnamon, rubber and areca nuts etc. The planters were seeking an efficient way to transport the goods to the sea port (Fort) without any delays for exports. Accordingly, they managed to bring authorities attention to construct railway lines to transport the goods to the capital. Finally the initial survey was carried to construct the kelani valley railway line in March 1896. The construction of Kelani valley railway line was started on 22nd March 1900. It was originally built from Colombo to Yatiyantota via Awissawella. After a series of deliberations and resolutions the sanction was given by secretary to the state on April 28th 1898. The railway service between Maradana to Avissawella was commenced for passenger traffic on September 15th 1902 and for good traffic on September 17th 1902. Avisssawella to Yatiyantota track was opened to good traffic on September 14th and for passengers on 28th in the year of 1903. In later 1930’s the railway service faced troubles. Some of railway lines were closed down because of financial losses caused by the First World War. In addition to that the railway service faced difficulties due to improper administration. Similarly, people switched to road transport from railway transport. The 11 miles route from Avissawella to Yatiyantota was removed from CGR route length table towards the end of 1941. The last passenger service was on December 31, 1941 and the line was closed from the next day, i.e.01st January 1942. The ruins of KV line from Avissawella to Yatiyantota are still existing. Former stations at Dehiowita, Karawanella, Yatiyantota and huge iron bridges which supported the railway line, old telephone posts and stone arched-culverts remain as ruins. Those stand as unique symbols of KV line. These unique symbols depict the hard work of British Engineers and the contribution of local skillful personnel for construction of KV line.
The legacy of Assam. International Seminar on Assamese Culture & Heritage
(International Seminar on Assamese Culture & Heritage, 2018) Widyarathne, S.
Northeastern India is one of the most ethnically diverse regions of the world. The region shares its border with Bhutan, China, Myanmar and Bangladesh. Assam is one of the eight states in the Northeast Region of India and serves as the gateway to the rest of the seven sister and one brother states (Meghalaya, Arunachal Pradesh, Nagaland, Manipur, Tripura, Mizoram and Sikkim). Assam comprises three main geographical areas: The Brahmaputra Valley, the Barak and the Karbi Plateau. The historical account of Assam begins with the establishment of Pushyavarman's Varman dynasty in the 4th century in the Kamarupa Kingdom which marks the beginning of Ancient Assam. The Kingdom reached its traditional extent from the Karatoya in the west to Sadiya in the east. This and the two succeeding dynasties drew their lineage from the mythical Narakasura. The Kingdom reached its zenith under Bhaskara Varman in the 7th century. Bhaskaravarman died without leaving behind an issue and the control of the country. The fall of the kingdoms and rise of individual kingdoms in the 12th century marked the end of the Kamarupa Kingdom and the period of Ancient Assam. In the middle of the 13th century, Sandhya, a king of Kamarupa moved his capital to Kamatapur. The last of the Kamata kings, the Khens, were removed by Alauddin Hussain Shah in 1498. But Hussein Shah and subsequent rulers could not consolidate their rule in the Kamata Kingdom, mainly due to the revolt by the Bhuyan chieftains, a relic of the Kamarupa administration and other local groups. Soon after, in the beginning of the 16th century Vishwa Singha of the Koch tribe established the Koch Dynasty in the Kamata Kingdom. In the eastern part of the erstwhile Kamarupa Kingdom, the Kachari and the Chutiya Kingdoms arose, with some Bhuyan chiefs controlling the region just west of the Chutiya Kingdom. The founder of the Chutiya Kingdom Birpal formed his first capital in Swarnagiri in 1187. In the tract between the Kachari and the Chutiya Kingdoms, a Shan group led by Sukaphaa, established the Ahom Kingdom. As such, 16th century is crucial in the history of the medieval period because of the consolidation of the Ahoms in the east, the Koch in the west and the growth of Ekasarana Dharma of Srimanta Shankardev. The rivalry between the two kingdoms resulted in the former allying with the Mughals and the latter with the Ahoms. Most of the 17th century saw the Ahom-Mughal conflicts in which the Ahoms held the powerful Mughals at bay and epitomized in the Battle of Saraighat of 1671. After many ups and downs, it led to the downfall of Kamrup. In 1824, the First Anglo-Burmese War broke out. The British attacked the Burmese garrison in Assam and by 1825 the Burmese were expelled from Assam. Thereby, the British were able to conquest and consolidate their rule in Assam. After the British took control of the region, the name Assam was extended to the province that was then much larger than the Ahom Kingdom, though unclear of the origin of the name Assam among the competing theorists. Symbolism is an important part of Assamese Culture. Various elements are being used to represent beliefs, feelings, pride, identity etc. Tamul Pan, Xorai and Gamosa are the best symbolic elements in Assamese Culture. The jaapi is a traditional conical hat from Assam.It is worn as a status symbol by Assamese royalty and nobility. There are several important indigenous traditional festivals in Assam. Bihu is the chief indigenous festival and the most celebrated festival among all. Assam is synonymous with legacy of historical ruins, natural beauty, teeming wildlife, immaculate tea gardens and warmth which makes it the gateway to the northeastern states.
The Panamure Elephant Kraal: The Last Kraal of Sri Lanka
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Widyarathne, S.
Since ancient times, Sri Lankan elephants were famous in foreign countries because of their unique features. Elephants were traded as well as donated for foreign countries for cultural purposes for the last 2000 years. According to the great chronicle Mahavamsa, elephants and their tuskers were exported to the countries like Rome and Greece. Later the trading was regularized with the colonialism in Sri Lanka. The “Kraal Method” was invented and introduced to Sri Lanka by the Portuguese. The method was continued by the Dutch and British. The last Kraal was held in Sri Lanka in somewhere 66 years ago. This was held at a forest land approximately extent of 99,000 acres which belonged to the Sir Francis Molamure who became the first speaker of the Sri Lankan Parliament of Ceylon in 1947. The “Panamure” had been a flourishing Kraal Town since 1896, which attracted many herds of elephants in the area and was proven to be a very successful kraal until 1950. Sir Francis Molamure owned the “MaduwanwalaWalawwa” and large extent of land including the “Elephant Kraal” belonged to MaduwanwalaMahaDisawa. Elephant Kraals were held in 1896, 1898, 1902, 1907, 1912, 1914, 1918, 1922, 1924, 1929, 1944 and the last in 1950 Panamure was held by Sir Francis Molamure. In the last Kraal the Majestic Panamure elephant made the history by sacrificing its life to protect 16 elephants in the herd. The great elephant was not surrendered and stood by blocking the gate to protect its herd. To capture the elephants in the herd the great elephant was shot dead by the Navy Commander Sam Kadiragamr. Because of this torture of wild animals, there were protests in the country. The reactions were so powerful and it led to emotions and commotions spreading all around the country. Further this public uproar led to a hot debate in the Parliament. Accordingly the government which was ruling the country established a law banning elephant killing and capture and killing of elephants. This resulted fate of all Sri Lankan elephants.