SSEASR 2015

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Analysis of Design and Structural Qualities of Earthenware Storage Products: Use of Kalaya in Sri Lankan Context
(University of Kelaniya, 2015) Ranasinghe, D.
According to the Coomaraswamy (1949) there are four category of domestic clay ware items can be identified in the traditional houses in Sri Lanka as Cooking, processing, storage and transport objects. Sri Lanka had a grate endurance history for earthenware products and it origination goes back to prehistoric era. It was evaluated according to the usage and functionality of the product. As a result of the modernizing and needs of the people, objects and its usage were changed. Storage clay products are developed and designs for several purposes, they got inspirations for natural objects likes, labu ketaya, shells, that they were formerly used. They were identified earthenware is a proper material to produce storage items without getting any side effect for the consumer and foods. Liquid and dry substances used for storage. Kalaya is a one of the most popular and greatest design in the earthenware industry. It has traditional identity and advanced structural and aesthetical pleasing qualities to cater to the functionality. Earthenware storage product is such a vast area to study. This research focuses only about the storage Pot- Kalaya, examining its design, structural qualities and functionality. Earthenware products played a huge role in tradition. Clay ware can be identified as a horizon of the cultural empire and solid item which explains the past. Kalaya is a greatest creation in the earthenware industry. But in present, most of products less qualities with aesthetically, functionally and traditional objects were rarely used in the current society. New generations are not aware of the historical value of the product, design values, senses and how it can be observed or relevance to the usage. Kalaya is used as a research element in this paper, because it needs to be exploring about design, structural and functional qualities of the product. The methodology of the research was based on grounded theory method, the analysis is explored through actual descriptions made by observer, manufactures, historical records and existing products. The result of the research analysis leads different areas about traditional design of Kalaya or clay pot. It is a greatest design in the earthenware tradition in Sri Lanka. , it is developed to cater to the functionality. It has a superb shape and form, not only that but also it has good structural qualities, suitability for the functional usage, specially it is a talent of the craftsman. These findings are important to apply and process new designs for the earthenware industry in Sri Lanka.
An Analysis on Potentials of Developing Spiritual Tourism in Sri Lanka – with special reference to Buddhist Pilgrimage Activities
(University of Kelaniya, 2015) Gunasekara, I.
Spiritual Tourism is one of the emerging forms of tourism that practice by most of the countries in the world. Each religion has unique activities; the devotees and scholars who are fond of practicing those, visits the religious sites. In this regard, the spiritual tourism has being increasing and most of the countries that have strong religious and spiritual backgrounds are promoting Spiritual Tourism. Sri Lanka as a most prominent destination for Buddhist Pilgrimage has the high potentiality for promoting Spiritual Tourism. This study attempts to analyze the potentials of developing Buddhism Based Spiritual Tourism in Sri Lanka. The study was based on data gathered by a field study. The objectives of this qualitative research were to analyze the current usage of Buddhist heritage in tourism, to find out the potentials of developing Spiritual Tourism in Sri Lanka based on Buddhism, to build up strategies for Spiritual Tourism Development in Sri Lanka. The significance of the study was to develop a form of tourism with the use of Buddhist pilgrimage potentials available in Sri Lanka.
Android Application for the Stupas in the World Heritage site of Anuradhapura, Sri Lanka
(University of Kelaniya, 2015) Jayasinghe, N.
Stupas are indispensable feature of any Buddhist temple in Sri Lanka. According to the history, Anuradhapura was one of the main kingdoms in the Country. It was the center of Theravada Buddhism for many centuries and now named as a UNESCO world heritage site. All the kings who ruled Anuradhapura built Stupas and paid their gratitude to the Buddhism and the lord Buddha. Massive developments in the field of technology have helped people to accumulate more information than in the past. In contrast, smart phones have become more popular all around the world. As mentioned in the e-marketer website, 4.55 billion people used a mobile phone in 2014. People use android applications to gather and disseminate the information. Present android applications are attractive and more informative. However, the application developers pay less attention to develop heritage based applications. This paper discusses the importance of introducing an android application for the Stupas in Anuradhapura. This application contains all the details about the Stupas in Anuradhapura with an audio narration. It also helps to identify exact locations of each and every stupas in that region. Moreover, share option will help to disseminate the information with a message and images. Paper will also discuss the importance of the application in the field of tourism.
Archaeological Landscape of the Lower Montane region of Sri Lanka: socio-religious aspect of archaeological sites
(University of Kelaniya, 2015) Rambukwella, C.
The objective of the study is to survey the emergence and the development of the early human settlements in the middle Mahaweli river basin. This area represents the lower montane region of the island. The lower montane region of Sri Lanka belongs to the area from 1000 to 3500ft above the mean sea level. The Archaeological and historical evidence shows that the middle basin of the river Mahaweli has been thickly inhabited by humans since early Holocene. The continuity of the cultural activity of the middle and lower Mahaweli basin can be traced up to the l8th century and onwards. However, the middle part of the river basin has been neglected archaeologically during the last 100 years of research in the island due to some practical reasons. The textual information and cursory observations suggest that the middle Mahaweli basin has a great potential of cultural continuity from the pre- history up to the late historic period. 900 BCE demarcates the emergence of the early agricultural practice and the beginning of the use of Iron in Sri Lanka. Beyond that point the gradual expansion of the settled agricultural communities is evident throughout the island. In spite of that, the knowledge about the development of human settlement of the lower montane region is scarce. This scarcity is crucially influential to understand the subsequent developments in the middle basin of the river Mahaweli towards its upper reaches. In this research it is expected to unearth a set of field data, which will be able to support to understand the contribution of the human settlements to the cultural development of the island as a whole throughout the history. Within this context it is significant that almost all the archaeological sites have been directly connected to religion that embraced by the settlements in the vicinity, which will give an insight in to the religio-cultural aspect of heritage in ancient Sri Lanka. Moreover, current socio-economic development of the country, including in the lower montane region, and rapid demographic expansion threatened the survival of archaeological landscape of the respective locations. Therefore, survey, recording and study of this endangered archaeological heritage is crucially important for the future of the island.
A Bibliographical Survey of the Palm Leaf Manuscripts found in Ruwangiri Rajamaha Viharaya, Anuradhapura District
(University of Kelaniya, 2015) Piyarathana Thero, Legumdeniye
This research was undertaken with the aim of studying the bibliographical features as well as the content of the palm leaf manuscript found in Ruwangiri Rajamaha Viharaya in Anuradhapura District. Regional differences in palm leaf manuscripts in different areas in the country persuaded the researcher to undertake the study. History of the Ruwangiri Rajamaha Viharaya goes back to early Anuradhapura period. It is believed that the temple was first built by the King Bhathikabhaya. It was renovated time to time by different kings who ruled the country. As such the temple had been a not only a place of worship but a dwelling place to many Buddhist priests and a little monastery. Therefore, since ancient times palm leaf manuscript were written and collected in the premises.The methodology of the study involved meticulous examination of manuscripts found in the temple to determine the bibliographical features, subject matters and specific regional differences if any in these documents. 101 manuscripts were found in the collection. All these are copies of original manuscript books. They belong to different time periods ranging from 17 century to early 19th century. The bibliographical features are more or less similar to manuscript books found in other parts of the country suggesting the copying was done by the same copyists. Although no original works were fond the collection proved the existence of two different manuscript traditions, namely the great tradition (maha sampradaya) which consists of Tripitaka and other classical literary works and the lesser tradition (Chula sampradaya) which consist of mostly untitled works on medicine, astrology and rituals. Some of the medical practices unique to the North Central Province were found among the regional differences of these manuscripts. Medical preparation called “pethmana” is such a unique feature. Medical use of specific herbs of the area was also noted. Most important outcome of the research was the preparation of an extensive bibliography together with complete digitized copies of the manuscripts. These digital copies are now available at the Palm Leaf Study and Research Library of the University of Kelaniya.The character styles, leaf numbering patterns, basic bibliographical features such as author and title statements and writing techniques of the manuscripts were in conformity with the established manuscript tradition of the country. The outcome of the study would be useful to researchers in finding information relevant to manuscript studies in general and in Anuradhapura District particularly.
The bodhi leaf as a souvenir, a memento, a relic, and an ambassador of Buddhism
(University of Kelaniya, 2015) Nugteren, A.
The delicate venation of the heart-shaped leaves from the Aśvattha tree, as well as their tender rustling in the breeze and their reflecting the light of the sun as so many mirrors, have inspired artists, poets, mystics,ritualizing devotees, and shade-seekers. In Buddhism, a (preferably authentic) Bodhi leaf is eagerly sought as a memento, a pilgrim’s souvenir, and often becomes a religious object in itself, spreading all over the Buddhist world. As portable vehicles of the sacred they help to reconstruct both the Bodhi tree and enlightenment. The question poses itself: what class of sacred objects (dhātu) does it belong to? In this paper presentation I investigate the immediacy and iconicity as well as the materiality and mobility of Bodhi leaves through pilgrim trails and tourist trajectories.
Bodhisattva’s with many Heads in Ancient Southeast Asia
(University of Kelaniya, 2015) Angal, D.G.
Lord Gautam Buddha himself travelled in Southeast Asia and conducted number of sermons to spread his thoughts. Subsequently, his Shravakas, Pramahas & Bodhisattva played important role in developing Buddhism in China, Japan and entire Southeast Asia. By exchanging ideas, rituals and beliefs from Hinduism and Buddhism, Pramahas developed religion in tune with the needs of the society and natural environment. Undergoing the changes due to adoption of Mahayanism, Lord Gautam Buddha's image was worshiped in Southeast Asia. In tune with the belief of Hinduism for God having more heads, hands being stronger, it seems that the Bodhisatva with many heads and hands might have emerged and practiced for worship. Over the years, the author collected many different idols with many heads, hands and postures. Out of the collection from his cabinet, the author presents about 12 different idols of Bodhisattva from the regions of Nepal, Thailand, Cambodia & China. The study will reveal new light on belief in Buddhism. The study may also reveal knowledge of era of these artefacts and the need to produce them for the worship of Shravakas or Pramahas.
Buddha at Niranjana, the Later Vedic River Phalgu
(University of Kelaniya, 2015) Lochan, A.
Lord Buddha, as we know attained enlightenment at Gaya. His first bath in the River Niranjana known in Pāli as Lilajan is the most striking event in his process of becoming Buddha. A river mentioned in Ramayana as Phalgu and latter classical Sanskrit literature has been often stated to be the same as Niranjana. This paper explores the question of the connectivity of the later Vedic identity of these two rivers (?) being the same. It also goes through the reference of the two names - Niranjana and Phalgu in historical documents and the choice of the river – place selected by Lord Buddha for his Onward Path.
The Buddha, Martha Nussbaum and Sympathetic Imagination
(University of Kelaniya, 2015) Sugunaseela Thero, Yakkaduwe
The ‘Sympathetic Imagination’ is introduced to the cultural literature in 90th decade by Martha Nussbaum, an American philosopher and the current Ernst Freund Distinguished Service Professor of Law and Ethics at the University of Chicago. To elucidating it further, according to Nussbaum, Sympathetic Imagination is “the possibility of an individual to lend ears for others, especially those who are of different genders, races, classes, religions and national origins”. Before 2500 years ago, the Buddha, the founder of Buddhist Philosophy, has taught and proclaimed this theory through many concepts. In Buddhism ‘Sympathetic Imagination’ is parallel to the concept of ‘Samānattatā’ (Impartiality, feeling towards others as towards oneself). For an instance, “attanaμ upamaμ katvā”, ‘putting oneself in another’s place’ which can be clarified as everybody should think about others. Among the special characteristics of the Buddha, ‘the Sympathetic Imagination’ is highlighted because he could convey properly his teaching to the people who are related to multi-cultures and religions, without any quarrel. When paying attention to the current social system not only in Sri Lanka but also in the world, it is clear that communities related to manifold cultures, races, classes, religions etc., are trying to illustrate that only their own view is the truth but others are false. Here, my chief endeavour is to discuss how far the ‘Sympathetic Imagination’ is discussed by Nussbaum and the Buddha and the issue I’m going to clarify is how far we are aware of Sympathetic Imagination and use it for the alleviation of social disorders and crimes. The conclusion I illustrate is ‘the doctrinal factors related to the Sympathetic Imagination in Buddhism are more helpful to make an interconnected peaceful world system. To prove this fact I use several texts of Martha Nussbaum and Buddhist canonical texts.
Buddhist Monasteries and land grants in Western India
(University of Kelaniya, 2015) Ranade, A.
During the reign of Mauryan Emperor Ashoka, particularly after Pataliputra council, Buddhism spread extensively in India. Spread of Buddhism in western India resulted into the evolution of rock cut architecture. From about the first century B.C. we begin to get archaeological evidence in the form Buddhist caves. Distribution and location of rock cut caves in this region give us an idea of spread of Buddhist communities along the ancient trade routes. The monasteries were established at Karle, Nasik, Junnar, Kuda, kanheri and many other places between 1st century B.C. and 2nd Century C.E. Buddhist cave architecture in India grew in response to certain specific needs of the Buddhist Sangha. The needs were two fold, residential and devotional. The epigraphic data throws a welcome light on the fact that activity of creating rock cut monuments in western India received a generous patronage for which the rulers and people from all walks of life came forward. The donations or the gifts varied in nature. At the beginning, food, clothing etc. were the important items of dana (donation) to the Buddhist monks. Donations were made for the creation of the monuments or its part such as Viharas (Cave dwelling), Stupas (the Place of worship), Chaityagrihas, (the Prayer hall) etc. Later on among the items of donaton, land and even money became very significant. This was for maintenance of the monastic community. The present paper aims at focusing on Buddhist monasteries in Western Indian caves, patterns of donation in general and the land grants in particular. This is based on epigraphic data of the region during the early centuries of the Christian era.
Buddhist Monks’ Contribution in Cultural Relations between Ancient China and Sri Lanka
(University of Kelaniya, 2015) Bogahawatta, C.
According to the literary sources, relationship between China and Sri Lanka has been commenced since 2nd Century BCE. Literary sources of both countries clearly depict, that the economic, political, and even religious relations have been consecutively continued since a long period between the two countries. By studying the context of relations between ancient China and Sri Lanka, it can be vividly noticed that the cultural context transmission that began to fulfil basic needs mutually, has strongly influenced the religious relations between the ancient Sri Lanka and China. Undoubting, Buddhist monks were the pioneers in continuing these relations between the two countries. Though there is a lack of evidence in written literary sources about the Buddhist monks’ contribution in religious affairs even in a country like Sri Lanka, where history has been written continuously, Royal Historical records of China and other religious records provide fine examples in this regards. This information has been hidden from the research world because they have been written in Chinese language. Not only the monks but also nuns have supported in establishing religious interactions between the two countries. Buddhist monks who played vital role in religious relations can be identified in four types as follows.  Sri Lankan monks travelled to China  Indian monks who visited Sri Lanka first and then travelled to China  Chinese monks who visited Sri Lanka  Chinese monks who reported details on Sri Lanka not visiting the country but staying in India. This research paper basically focused on the identification of the monks and their dedicated in religious relations between ancient China and Sri Lanka during 2nd century BCE to 10th Century CE. Chinese historical sources and comprehensive reports written in Chinese were referred during the research.
Buddhist Perspective towards Other Religions: A Critical Survey Mainly Based on the Early Buddhism
(University of Kelaniya, 2015) Gamage, A.K.
This paper examines the Buddhist perspective on other religions with special reference to substantial accounts reflected in the Pāli canon (which is the primary source of the Theravada Buddhism). In addition, canonical exegeses and Sanskrit fragments will also be consulted when necessary. Buddhism is the one of Indic religions; in contrast, Islam belongs to Semitic religions. Although both religions have unique features that should be understood within their own frameworks since they have emerged in considerably different geographical and social backgrounds, it is obvious that they bear a striking resemblance in several aspects. Academically speaking the Buddhist standpoint towards other religions is crucial since it is free from both apologetic and polemic tendencies. Such admonitions occur in multifarious ways in the Pāli canon, and they are worth examining. As we are told [D: I 162], the Buddha categorically accepts the partial similarity (sameti) as well as the dissimilarity (na sameti) of his teaching with those of the others. Thus, the Buddhism does not admit both credulous acceptance (an'abhinanditabbaṃ) and hasty rejection (appaṭikkositabbaṃ) of other religious views [Ibid: I 51] at the first glance. On the contrary, Buddhist teachings advocate us to acquire a meticulous acquaintance (sādhukaṃ uggahetvā) in other religions before involving in a comparative study [Ibid: II 124]; after the acquisition of a substantial familiarity with identical connotations and homologues of those teachings, they should be scrupulously evaluated (saṃsandetabbāni) with the basic principles of one's own religion [DA: II 565]. One should not be led astray by grasping the superficial sense of other religious teachings. The Buddhism is therefore instructs to consult both literal and contextual (pragmatics) meanings and select the most fitting (opāyikatarāni) application (D: III 128) to the context (yuttatarāni) [DAṬ: III 115]. Although a considerable amount of researches are available, which deals with the Buddha's attitude towards other religions, no substantial study is yet available that directly focuses on this issue with reference to the early Buddhism and their commentarial exegeses. Accordingly, this paper seeks to fill that lacuna.
Buddhist Philosophy and Its Application in Practice
(University of Kelaniya, 2015) Reenashovabaniya
The purpose of the paper is to create awareness in people that Buddha's philosophy should not be narrowed to intellectual groups. The application of Buddha's teachings is for the benefit of all mankind including laypersons. The main focus will be on practice of Metta and Chhanti Paramita of Bodhi practice. The paper will create awareness among people that Learning Buddha's teaching should not regarded as an academic degree and limited to intellectual group. It will help to understand Buddha's teaching as an art of living rather than a subject of academic studies.
A Buddhist Psychosomatic Therapy against Anti-Aging Obsession
(University of Kelaniya, 2015) Lee, K.H.
This paper has two objectives: to provide a clear account of the reality on human life which is linked from birth to death through the Buddhist perspective and to expose Buddhism as itself psychosomatic therapy that provides means for managing physical and mental pain in order to overcome grief and loss in the course of life. In the modern world Population Ageing is an event faced by almost all the countries of the world. With improved medicine and treatment of major diseases, life expectancy of human beings is getting longer. Ironically, modern people do not seem to welcome their growing old appearance. These days, many people defray expenses on medicines, medical treatments, cosmetics, and even want to undergo plastic surgery to look younger. In an ageing society, people are obsessed with Anti-ageing; consequently they experience serious disorders between mind and body in the relationship between thinking processes and the resultant impacts on the physical body. The teachings of the Buddha, the one Fact of Existence is that all conditioned things are impermanent (sabbesankhārāanicca). What is impermanent is suffering (dukkha) and it comes from the five aggregates (pañca-khandha) affected by clinging. The cardinal teaching of impermanence is elaborated with regard to the life process, which consists of birth (jāti), ageing (jarā), illness (vyādhi), death (maraṇa). Clearly, ageing is the predominant subject under the concept of impermanence. People wish to live long and enjoy a long life span being obsessed by personality-belief (sakkāya-diṭṭhi), but it is rarely gained in the changeable world. Unless defilements subsided (kilesa-vūpasama) or eliminated in them, people cannot get perfect peace (nibbuti). Reached in eighty with decrepit body as an old cart, the Buddha himself showed mentality can be developed in old age by the concentration of mind (cetosamādhi). The Buddhist practices, viz. charity (dāna), virtue (sīla), meditation (bhāvanā), also help people to free the mind from these states of clinging or attachment to the permanence.
The Buddhist Shakespeare! (Analysis on the core Buddhist notions concealed in Shakespeare’s Macbeth and King Lear)
(University of Kelaniya, 2015) Tennakoon, T.M.W.P.
For centuries the scholars have probed the plays of William Shakespeare (1564-1616), the greatest playwright of English Literature, to find out traces to determine his faith, but have failed. Even though the arguments have been centered upon the contradictory views that how the secular and Protestant opinions have been included in his writings, research to find out the influence of Buddhism on his writings is scarcely available. Shakespeare’s sonnets have often been identified with the recurrent exploitation of the theme of impermanence, a core Buddhist teaching but his dramas have been hardly analyzed under this light. A close study of his dramas proves them to include Buddhist teachings, even if no reliable evidence has been so far found that Shakespeare at least read Buddhist texts. However, the analysis of the depths of human mind especially through the characters of the tragic heroes; Macbeth and Lear with their tragic flaws like excessive greed for power and egotism can be well explored under a Buddhist light. Moreover, the inclusion of the core Buddhist teachings such as kamma, anicca, dukka (caused by ignorance, attachment, and aversion), anatta, the relaxation of thoughts, the two guardians of morality (hiri and ottappa), importance of good company, etc., will be highlighted and discussed in relation to their presentation in the two tragedies under discussion. The main objective of the present paper is to bring out the giant figure of Shakespeare a potential resource for Buddhist scholars.
A Case Report: the Coastal Vedda Community Trapped in the Civil War in Sri Lanka
(University of Kelaniya, 2015) Ranaweera, L.
Sri Lanka is a small island in the Indian Ocean, located close to the southern tip of the mainland India. Easy accessibility to the island from all the parts might leads to heterogeneous social composition, which is reflected in the different ethnic groups, religious faiths and tongues. Besides the mutually exclusive Vedda people, the Sinhalese and the Sri Lankan Tamils, the other minor ethnic groups include the Indian Tamils, Muslims, Malays, Burghers, Kaffirs, Mukkuvars, Paravars, Kuravans, Kinnaras, Vanni folk, Rodiyas, Colombo Chetties and Vaggei. The country’s original inhabitants are known as Vedda people and there are three Vedda types in Sri Lanka: Stone Vedda (Cave Dwelling Vedda), Village Vedda and Costal Vedda. Unlike the first two groups who are located in the middle of the country with hunting and gathering subsistence pattern, the Coastal Vedda inhibits the Eastern shoreline of the island and practices maritime fishing. The research access to Coastal Vedda was limited by the terrorist problem during the past 30 years. However, after the end of the war against the Liberation Tigers of Tamil Eelam (LTTE) by the Sri Lankan Government, the research doors were opened. The objective of this research was to evaluate the impact of civil war on the Coastal Vedda people. The data was gathered from interviews with different levels of formality, firsthand observations and focus-group discussions. The most important discovery was the fact that the Coastal Vedda people were forced to work under the LTTE as soldiers, which clearly violates the United Nations Declaration on the Rights of Indigenous Peoples. Unfortunately, the Sri Lankan government was not aware of the involvement of the Coastal Vedda people in the battlefield. However, the end result is that the massive damage to the indigenous culture. It was evident that the younger Coastal Vedda generations had only experiences of war and they were not aware of their valuable cultural heritage. Only a few elderly people knew the older Vedda dialect. They are not aware of their unique fishing techniques such as using crushed poisonous plants and special harpoons. Moreover, their fascinating rituals such as worship of cobras and demons, and beliefs such as the presence of dead souls to help them, are becoming obsolete. Therefore, it is really necessary to take measures to preserve these vanishing indigenous inhabitants and assist them in uplifting their intrinsic culture.
The City of Prayer and Pilgrimage in Circle
(University of Kelaniya, 2015) Horiuchi, M.
Many years ago, when I studied at BHU (Banaras Hindu University) in Varanasi, I used to be woken up in the morning by the sound of prayer voices from nearby temples, and also used to see the streets lined with many buses filled with pilgrims during the pilgrimage season carrying their cooking utensils and blankets. In Hindi language such terms as yatra, parikrama, and pradakshina refer to the act of ‘pilgrimage,’ and a pilgrimage to sacred places is said to be a ‘thirtha-yatra.’ The famous ‘thirtha-yatra’ written about in the great epic literature Mahabharata is the route from Pushkar to Prayaga (Allahabad) which was taken in a clockwise direction around India. Varanasi, also known as Banaras or Kashi is the holiest of the seven sacred cities (SaptaPuri) in Hinduism, and Jainism, and also played an important role in the development of Buddhism. In India some ‘thirtha’ (sacred places) are grouped together such as SaptaPuri and have the pilgrimage route drawn with a single stroke. Vanarasi itself is a sacred destination spot; however there are also 42 pilgrimage routes to temples and sacred places inside of Varanasi, including various concentric circles around the Vishvanath Temple. Among them five concentric circle routes are well travelled by pilgrims, and Chaurasikroshi is the outside and Panchakroshi is the inside. In this presentation, I would like to pay particular attention to the concentric circle routes, with respect to the sacred existence of the centre of the routes. At the same time I wish to show where the pilgrims achieve a wholeness indicated by the concentric circle route, that is, the outer world itself is incorporated into the pilgrim’s inner world. Thus, the yatra re-produces a spiritual heritage again and again through the pilgrims’ dedicated activities.
Clown, Servant and God. Popular Expressions of the Divine in Javanese Shadow Theatre
(University of Kelaniya, 2015) Franke, E.
Semar is one of the most important figures of the Javanese shadow theatre, Wayang. He is the most venerable of the Punakawan, the clowns and servants who function as intermediaries between the world of gods and men. How is it possible to see the divine in this fat clown? Especially considering that Islamic doctrine rejects any visual representation of God? And how is it that a submissive servant epitomises the pinnacle of religious perfection? I would suggest that Semar is a central figure of religious identification for Javanese Muslims. In discussing this hypothesis I will at the same time show that Semar is an ideal example for showing the relevance of material studies for the study of religions. I will further argue that the Wayang figure Semar is an important part of the religious culture of Java, a typical “thing that matters” (Morgan 2011) and a key to understanding popular Islamic culture in Java.
Collection, Preservation and Provision Access to Palm Leaf Manuscripts in Sri Lanka
(University of Kelaniya, 2015) Ranasinghe, P.
Palm leaf, also known as ola leaf, has been the principal career of knowledge in Sri Lanka from early Anuradhapura period to 20thth century, for more than 2300 years. Although no original manuscripts written by the ancient authors are not available at present, copies of such manuscripts made in later periods, especially from 17th –early 20th century are scattered throughout the country in Buddhist temples and sometimes with individuals. Certain concerted efforts made during the colonial period as well as after the independence resulted in collecting and preserving some of the manuscript copies in a few. It is to be noted here considerable number of palm leaf manuscripts are collected and preserved in foreign soils also. The present study is an attempt to assess the efforts taken in Sri Lanka in the sphere of collection, preserving and provision of access to such manuscripts. Ultimate objective of any document is to divulge its contents to interested users. In order to this two pre-requisites are to be completed. They are the collection of documents and preserving them for future users. This applies to palm leaf manuscripts also. Transition from an old medium of recording to newer medium, always leave behind a certain amount of documents produced in the old medium untouched. When printing was introduced into Sri Lanka not all palm leaf manuscripts found their way to printing. Only selected manuscripts were put into print and the rest was left behind. This makes it necessary to collect those forgotten manuscripts as well as the base manuscripts of printed works if we really need to benefit from the intellectual heritage of the country. Collection demands organization and preservation. Provision of access to manuscripts can be made successfully once collection and preservation is completed. In Sri Lanka collection and preservation of palm leaf manuscripts are still in a poor stage. Except those collected in libraries no concerted efforts have been taken by the government or private sector for the purpose. It was found that at present only the Faculty of Social Sciences, University of Kelaniya is engaged in the collection and preservation of palm leaf manuscripts in digital form. The collection is around 500,000 leaves. However, the provision of access to manuscripts collected in certain libraries has been done successfully through extensive bibliographies. Catalogues to the collection of manuscripts in Colombo Museum Library is an example. Somadasa’s catalogue of Palm leaf manuscripts in Ceylon is just a title list of manuscripts found in Buddhist temples in the country and the list has little use at present as some of the temples are not in existence and the listed works are not found by now in most of the temples. As most of the palm leaf manuscripts are on the brink of extinction it should be a national priority to collect, preserve and provide access to them using modern technology. Libraries have a big role to play in the process.
A Comparative Analysis of Address of Social Issues in Modern Sri Lankan and Indian Poetry
(University of Kelaniya, 2015) Dilani, M.N.S.
In the South Asian region, India and Sri Lanka are the two main countries that have been acclaimed in producing English literature that attracts the interest of the international reader. The modern Poetry of the two countries under discussion has not received an in-depth comparative analysis compared to other genre of literature as novels and short stories produced by the modern writers of the two countries.Modern English poetry of the two countries does not show any subordination to the poetry produced in the west. Stemmed from a multi-ethnic, multi-cultural and multi-religious environment, the poetry of the countries displays a multi-faceted diversity appealing to diverse interests of people throughout the world. Among various themes addressed by the poets of the two countries, social issues of the two countries have been addressed with a touch of their local identities by the poets like Lakdasa Wickramasinghe, Jean Arasanayagam, Yasmine Gooneratne, Nisim Ezzikeel, A.K. Ramayanan and Kamala Das. Irrespective of the Geographical diversity, the poetry of the above poets that address various social issues of the two regional contexts sometimes shows similar characteristics and sometimes differ from each other from the way of presentation of the theme, poetic moods, styles, etc. In addition to exposing the social issues in a high standard channel to the international arena, they convey “Sri Lankanness” and “Indianness” through their poetry.Accordingly, this study is a comparative analysis of the conveyance of social issues in the poetry of the above modern Sri Lankan and Indian poets.