International Conference on the Humanities (ICH)
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Item 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.Item 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.