ICSS 2013
Permanent URI for this collectionhttp://repository.kln.ac.lk/handle/123456789/10231
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Item Buddhism in Early Medieval North India (6th Century CE to 13th Century CE)(University of Kelaniya, 2013) Yadav, D.The paper explores the presence of Buddhism in north India during the early medieval period (600 CE-1300 CE) which is generally defined as the decline period in mainstream historical analyses. Present Indian states of Uttar Pradesh, Uttarakhand and Bihar formed the zion of early Buddhism. Four great Buddhist pilgrimage centres-Rajgir and Vaiśalī (Bihar) and Sānkāśya and Śrāvastī (Uttar Pradesh) lie in this region. Nālanda, uddańḍpura and Vikramaśila continued as centres of Buddhist learning during this period. Archaeological evidences assert that Lumbini maintained its existence till at least the 10th century CE. Gahadavala kings (circa 11th century) gave land grants to Buddhist Parivrājakas. Bodh Gaya presents evidence of the intimate relationship between India and Sri Lanka. During Aśoka's reign (269 BCE) a branch of the Bodhi tree at Bodh Gaya was grafted at Anurādhapura, Sri Lanka. The paper explores all these sites and traces the network of Buddhist religious institutions while examining the relations between Buddhist ritual functionaries and royal authorities. This research will attempt to critically examine various frameworks given by scholars for this period. Feudal model, given by R.S. Sharma, propounds that Buddhist religious institutions decayed during this period. Integrative model given by B.D. Chattopadhyaya says that although ancient institutions decayed during this period, new institutions also emerged during the same time. This research will attempt to infer the factual status of Buddhism during the said period based on the above mentioned models.Item The Afrikan Sri Lankans: culture, community and continuity(University of Kelaniya, 2013) Mandy, L.The Afrikans* currently living in Sri Lanka are a diverse group. Some are students, some are members of diplomatic missions and embassies. Most intend to return to their home countries once they have attained their goals in Sri Lanka. Those Afrikans who have lived in Sri Lanka for most if not all of their lives have a different and fascinating history. It starts with their origins, which are often unclear. It continues with the name used to classify those- Kaffir (Kapiri in Sinhala) which is a derogatory term. This history includes the capture, forced migration, and enslavement of their ancestors by Afrikan, Arab, Portuguese, Dutch, and British profiteers and by wealthy Sri Lankan and Indian royalty, merchants, and landholders. It continues with success in surviving and prospering in a foreign land amidst differing cultures, languages, and holding a different status within the caste systems in Sri Lanka. And as we view the Afrikan Sri Lankans today, we see them in communities in various parts of Sri Lanka. They are continuing to assimilate successfully into the larger society while, in many cases, retaining distinctive Afrikan physical features and cultural forms. This paper discusses the Afrikan Sri Lankans through an Afrikan-centered lens that focuses on their history, present situations, and futures. Afrikan-centered theory uses Afrikan values as theoretical and experiential frameworks through which to understand the trials and triumphs of Afrikan peoples wherever they are found. Photos of members of the various communities will be used to illustrate aspects of the assimilation and acculturation processes in which they are engaged. Questions that remain unanswered regarding their past will be raised and discussed. *The spelling of „Afrikans‟ with a „k‟ rather than with a „c‟ as in „Africans‟ is purposely done. Its use is explained in the paper.Item Palm leaf manuscript culture in Sri Lanka(University of Kelaniya, 2013) Ranasinghe, PiyadasaPalm leaf, also known as Ola leaf, has been the chief writing material as well as the principal career of knowledge in Sri Lanka from early Anuradhapura period to 20thth century, for more than 2300 years. Even in this digital era writing on palm leaves for special purpose is still exists. The present study, based on the examination of archival data as well as manuscripts themselves, is an attempt to identify the palm leaf manuscript culture which formed the intellectual backbone of the nation. Manuscript culture can be defined as a sub set of main culture which involves in the production, distribution, collection and preservation of manuscripts and practices and beliefs pertaining to these activities. Invariably it is influenced by the main culture and vice versa. In Sri Lanka palm leaves have been in use as single leaves for writing short messages and notes and as bounded set of leaves gathered together with a strong thread to form a book. Both sides of the book were protected by two wooden plates usually decorated with coloured illustrations. The study revealed that there was a set of practices and beliefs that can be termed as palm leaf manuscript culture. Processing of raw palm leaves into flexible and durable writing material has resulted in a specific art and craft. Growing palm trees and economical use of leaves with clear ecological concerns, specific writing system to write on palm leaves, training of copyists, copying profession, book cover decorative art, preservation techniques of manuscript books and institutions to collect them and the social role of manuscripts are some of the features of this culture. It was observed that the prevailing listening tradition- the inevitable outcome of the oral tradition- was further strengthened by this manuscript culture. Respect for books in Sri Lankan culture is also due to the impact of manuscript subculture which personified Dhamma in book format on a par with Buddha and Sangha. At the beginning palm leaf manuscripts that recorded Dhamma became sacred objects and later the same notion seeped into other types of manuscript books also. Bibliographic control of manuscript books or the dissemination of bibliographic details of such books to interested users has also been a part of this culture. Standard of the description consisted of fivefold elements, viz., author, title, cause (reason for writing), extent and use. Although the manuscripts books were not for sale as today, there was a system similar to modern book publishing in which copyists did the role of printer and sponsors played the role of publisher. Certain folk beliefs and folk tales associated with palm leaf manuscript culture are also found and in general the subject needs multi- faceted investigations.