Dr. Daya Hewapathirane
All salient
aspects of the Sinhala Buddhist culture, tangible and intangible, either grew
or evolved within the borders of Sri Lanka. Sinhala language and literature
evolved and developed in Sri Lanka. All other languages used in Sri Lanka
originated in other countries and therefore belong to or are associated with
other nations. From historic times, the primary
distinguishing characteristic of the people of Sri Lanka has been their Sinhala
language. Their collective identity as a distinct nation and community was
established by their unique language that developed solely within the island.
Language
is the defining element of any advanced culture and it gives the strongest form
of identity to a community and nation. Sinhala is one of the world’s oldest
living languages and as a vibrant language Sinhala has a celebrated history of
over 2300 years. The Sinhala language grew out of Indo-Aryan
dialects and exists only in Sri Lanka and has its own distinguished literary
tradition. The script used in writing
Sinhala evolved from the
ancient Brahmi script used in most Aryan languages, which was introduced to
the island in the 3rd century BCE. In 1999, the Sinhala
script won international recognition from a group of reputed international
scholars as one of the world’s most creative alphabets. It has been named as
one of the world’s 16 most creative alphabets among today’s functioning
languages, and some of them among the oldest known to mankind.
It is
significant to note that the overwhelming majority of people of Sri Lanka are
distinguished by their language – Sinhala. Sinhala language has not only been a means of communication for our people but also a strong unifying
influence providing solidarity and strength to the Sinhala community as a
unique cultural entity in the world. From historic
times virtually all place names of the country are in the Sinhala language – in
the North, South, East, West and Central regions. This unifying effect
has prevailed from historic times, but was threatened to some degree with the
arrival and impact of European colonial powers, especially with the
wide-ranging socio-economic changes to which the country was subject during the
British period of occupation, particularly since the early 19th
century.
SINHALA LANGUAGE AND
BUDDHISM
Sinhala language in both its oral and written,
informal and formal forms developed as the language of Buddhism in our country.
The primary activity of Buddhist vihares, then and now, has been
‘dharma-desanaa’, bana’ or sermons which were invariably conducted in Sinhala.
From historic times, our Buddhist bhikkhus and our royalty were responsible for
the development, preservation and promotion of the Sinhala language.
Bhikkhus were in the forefront in the propagation of education in general, both
religious and secular. The Mahavihara, Abayagiriya and Jetavanarama Buddhist
fraternities and associated monasteries were outstanding places of learning
equivalent to universities of today. They had international affiliations with
international students. The medium of instruction and all scholarly activities
in these institutions were conducted in the Sinhala language. Large libraries
were a part and parcel of these institutions. Particularly in these
institutions, scholar Bhikkus were involved in translation into Sinhala of Pali
and Sanskrit literary works pertaining to Buddhism, on a large scale. The
patronage received from Sinhala royalty played a dominant role in the
propagation and preservation of Sinhala language. We had kings who were
outstanding Sinhala scholars compiling Sinhala literary works of high quality,
both in prose and verse.
EARLIEST
SINHALA LITERARY WORKS
According
to Prof. Senarat Paranavithana the earliest specimens of Sinhala metrical
compositions may be dated to the first century BCE. Four of the early Brahmi
inscriptions of Sri Lanka have been identified as poetical compositions. The
Mahavamsa composed in Pali in the 5th century CE was based on ancient Sinhala Commentaries
known as Sihala-Atthakatha-Mahawamsa. The Sigiri graffiti scribbled on the
mirror wall are dated to 7th-8th centuries and are on fascinating secular
themes- many of the verses of an amorous or romantic nature. Some of the oldest Sinhala literary works date from the 9th century CE. The Dhampiya-Atuva-Getapadaya is the oldest Sinhala prose work
which dates back to the 9th century.
Sinhala literary work flourished during the Polonnaruwa and Dambadeniya
period from 10th to 13th century CE which is considered
as the golden age of Sinhala literature. Among prominent Sinhala prose of this
time is the Amavatura written in the 13th century by Gurulugomi.
Dharmapradipikava is another of his compilations. Gurulugomi’s works are
characterized by the use of pure Sinhala (Elu) words and limiting Sanskrit and
Pali loan words to the minimum. Other literary works of this period include the
Buthsarana by Vidyachakravarti, the Pujavaliya and Saddharma-Ratnavaliya. The
latter is renowned for the beauty of its style and the simplicity of its
language. Other notable prose work is the Saddharmalankaraya by Jayabahu
Dharmakirti in the 14th century, Thupavansaya, Elu-Attanagalu Vansaya and the
Dambadeni Aasna.
SINHALA
POETRY
The Sinhala
people have excelled in poetry. The Pujavaliya of the 13trh century refers to
twelve famous Sinhala poets who flourished during the reign of king Aggabodhi-I
(568-601 CE). The Sinhala language is a poetical language. It lends itself
easily to metre and rhyme due to its grammatical flexibility and rich
vocabulary comprising of a large number of synonyms. Sinhala is a mellifluous
language with a smooth sweet flow, with high vowel content and is comparable to
French and Urdu, widely regarded to be the two most romantic languages in the
world. One of the greatest literary monuments of the medieval period is the
“Kavsilumina” a 13th century “Maha-Kavya” composed by King
Parakrama Bahu-II (1234-1269). The oldest Sandesha poem of which we have any
evidence is the “Mayura Sandeshaya” (Peacock’s message) dating back
to the 13th century, if not earlier. The work no longer exists, though examples
from it are cited in the classical Sinhala grammar “Sidath-Sangarawa”
(13th century).
During the Kotte period (15th-16th centuries)
Sinhala poetry was receiving greater attention especially by way of Hatan
Kavi” or war poems and Sandeshas” or message poems. This period marks
the efflorescence of Sinhala poetry with secular “Sandesha” poems
gaining much popularity. Among the popular Sandesha poems of this period are
“Thisara Sandeshaya” (Swan’s message, dated 14th century), “Gira
Sandeshaya” (Parrot’s message), “Hansa Sandeshaya” (Goose’s
message), “Parevi Sandeshaya” (Dove’s message), “Kokila Sandeshaya”
(Cuckoo’s message) and “Selalihini Sandeshaya” (Starling’s message)
belong to the 15th century.
Jataka tales formed the thematic content of most Sinhala poetry of the
medieval period. “Kavya-Sekharaya” written in mid 15th
century by Sri Rahula Mahathera narrates the “Sattubhasta Jataka” and
Guttilaya of Vetteve Thera (15th century) is based on the “Guttila
Jataka”. Other
Sandesha poems include the “Sevul Sandeshaya” (Cocks message),
“Hema Kurulu Sandeshaya” (Oriole’s message) “Ketakirili
Sandeshaya” (Hornbill’s message), “Nilakobo Sandeshaya” (Blue
dove’s message) and “Diyasevul Sandeshaya” (Black swan’s message).
THREATS
TO SINHALA LANGUAGE IN THE PAST
It is recorded that many Sinhala literary works of the Anuradhapura
period were lost when South Indian Dravidian invaders destroyed places of
Learning and Buddhist establishments in Anuradhapura and Polonnaruwa. In the distant past, the Sinhala language faced serious threats from
South Indian Tamil-speaking Dravidian invaders who caused untold damage to
Sinhala writings. Vast libraries of ‘ola’ palm-leaf manuscripts in
the thousands were set fire to and destroyed by these foreign invaders in
ancient capital Anuradhapura at various times since the 1st century
BCE until the city was abandoned, and later in Polonnaruwa during the 11th to
13th century period when the greatest destruction was caused to thousands of
ola manuscripts stored in ancient libraries, Buddhist temples and monasteries.
CATHOLIC PORTUGUESE
ATROCITIES
This
was followed in early 16th century by the Portuguese and later by
Dutch invaders, with their gun powder and soldiers, who brought in a reign of
terror to the country, killing and undermining Sinhala and Buddhist
scholars, causing widespread destruction to Sinhala and Buddhist places
of learning and setting fire to ola manuscripts. All Buddhist temples and
places of learning in the maritime areas under the Catholic Portuguese control
were demolished. Monasteries were razed and their
priceless treasure looted. Libraries were set on fire. In 1588, the world
renowned Buddhist educational institution
Wijayaba Pirivena at Totagamuwa and Padmawathi Pirivena of Keragala,
which had carried on the traditions of ancient Taxila and Nalanda universities
were destroyed and their incumbent killed. Weedagama Privena in Raigam Korala,
Sunethradevi Pirivena of Pepiliyana Kotte were burnt and destroyed. The
valuable books of the temple were destroyed. The great Poet monk Weedagama
Maithree Thero who wrote Lowedasangarawa and Thotagamuwe Sri Rahula were living
in that temple at the time of its demolition by Catholics.
Ratnapura Samandewalaya was destroyed. In 1575, the Portuguese set fire
to the historic Kelani viharaya which was at the time the foremost Buddhist
place of worship in the country. All lands that belonged to the viharaya were given
away to the Catholic church. The Colombo fort was constructed with the stones
of the destroyed and plundered Kelaniya temple. King Buwanekabahu’s five
storied Royal palace and the seven storied palace called Kithsimewanpaya built
by Dambadeniya king were demolished. The three-storied Dalada Maligawa of Kotte
was pulled down to the ground. Buddhist religious edifices, which had taken
generations to build, were completely destroyed by Catholics. Never were a
glorious civilization and a noble culture more brutally destroyed. The work of
centuries was undone in a few years. The Catholic Portuguese period (1505 – 1658)
constitutes a long and poignant chronicle of oppression and injustice meted out
to the Sinhala Buddhists. The Catholic Portuguese were the first colonial power
to pave in this country the way to almost continuous religious tensions – the
repercussions of which is felt to this day in Sri Lanka. The Dutch, who
ousted the Portuguese in 1640, occupied the places under Portuguese control.
They continued similar trade activities and started converting people to their
form of Protestant Christianity. They too were instrumental in destroying
Buddhist temples, monasteries and the royal palace at Hanguranketa.
VENERABLE
VELIVITIYE SARANANKARA THERA
Before
the arrival of the Portuguese, during the Kotte and Mahanuwara kingdoms under
Sinhala kings, there was a great revival of Sinhala language and literature.
The same patronage to Sinhala learning was not forthcoming from the Tamil
speaking Nayakkar or Malabar kings of the Mahanuwara period. Bhikkhus who had
contributed much to the advancement of Sinhala writings were not accorded
necessary recognition. This state of affairs continued until the emergence of
Venerable Velivitiye Saranankara Mahathera (1698-1778) a great Sinhala patriot
and an outstanding scholar. His initiatives, patronage and contribution to the
revival and strengthening of the Buddha Sasana, Sinhala language and Buddhist
culture are immeasurable and unsurpassed by anyone during the colonial and the
post colonial period of over five centuries. His impact was so strong, that in
the second half of the 19th century, it was students and their
successors who established outstanding places of learning such as Vidyodaya
Pirivena at Maligakanda, Vidyalankara Pirivena at Peliyagoda, and Parama Dhamma
Cetiya Pirivena at Ratmalana.
BRITISH PLUNDER AND CRUELTY
The
British finally in the early 19th century, capturing the entire country, did
the most catastrophic and shattering damage to our Sinhala Buddhist cultural
heritage and thereby to our language. They not only introduced their language
as the medium of communication in all affairs of governance and economic
activities, but took direct measures to undermine the Sinhala language and
culture. English was forced upon our people as the language of administration,
the language in which justice was meted out, the language in which government
records were kept. The Sinhala language and ordinary Sinhala people, suffered
immensely during the British period of occupation.
To serve their self-interests they practiced the “divide and rule”
policy by setting one community against the other. It is a well known fact that
the British gave special privileges to the Tamil minority and those of the
Christian faith. They were provided with better opportunities for education,
employment and other government services. They soon became privileged
communities. In terms of the density of schools per unit area, the Jaffna
district had the highest density. In 1870 there were only two Buddhist schools
left in the country – in Panadura and Dodanduwa, with an attendance of 246
children as against 805 Christian Schools with an attendance of 78,086
children. As far as the Sinhala community is concerned, for generations in the
past, their traditional places of learning were the Buddhist temples where
Buddhist monks were teachers of both religious and secular subjects. These
centers and Buddhist monks were not accorded the same privileges/support
accorded to Christian missionary schools and teachers.
As an act of revenge against the 1817-1818 rebellion against them, the
British ordered their troops to destroy all property belonging to the Sinhala
people. They destroyed houses by setting fire, destroyed home gardens and
cattle. Thousands of acres of paddy land, irrigation works, reservoirs and
water ways were destroyed to starve the population to death. Water that spilled
into surrounding areas turned Wellassa into a large malaria mosquito breeding
ground killing thousands of people. Almost all Sinhala nobles and bhikkhus
linked to the rebellion were beheaded to terrorize the population. During the Kandyan rebellion of 1818, every man over 14 years was
ordered by the British to be killed and some sixty thousand Sinhala people were
massacred. Large numbers of local leaders were annihilated by the British –
Veera Keppetipola, Veera Puran Appu and Veera Gongalegoda Banda are the better
known. These are the same hypocritical British who now talk of ‘Human Rights’!
After the rebellion was crushed the British embarked on a policy of
appropriating millions of acres of land belonging to peasants in the Hill
country regions and selling them to British capitalists to develop commercial
plantations. Thousands upon thousands of Sinhala peasants were rendered
landless and homeless by this inhuman act perpetrated in mid 19th
century. To make matters worse for ordinary people, the British imposed a
highly discriminatory direct tax system on our people which included
license fees on guns, dogs, carts, and shops. Labour was made compulsory
on plantation roads, unless a special tax was paid. A mass movement against
these oppressive taxes developed in 1848, centred in the Matale region which
was soon suppressed by the British using brutal force.
Traditional agriculture was a way of life for the people. It had the
influence of bringing about social cohesion, or a sense of togetherness among
people. They worked jointly helping each other in their farm activities. It
provided them with sufficient leisure time to be engaged in other productive and
creative pursuits including cultural, literary and religious activities. This
economic independence of the country was destroyed by the British by converting
the long-standing self sufficient sustainable economy of our country to an
outer-oriented, instable commercial economy dependent on fluctuating external
world markets. Sri Lanka’s economy was transformed to become a cheap source of
agricultural raw material for industries in Britain. The economy became so
badly outer-oriented; a greater part of essential food requirements of the
large mass of our people had to be imported from other countries. With the
decline of traditional farming vast areas of former productive land were forced
to be abandoned owing to neglect of irrigation facilities or acquired by the
British for development of export agriculture – coffee, tea and rubber.
As
far as the ordinary people were concerned, the loss of freedom and privileges
that they enjoyed under their kings and traditional leadership had a strong
negative psychological impact on people. This situation did not permit the
emergence of leaders from rural areas where the large mass of the dominant
community lived. Besides, royal patronage was the strongest form of motivation
and support for those involved in creative cultural and literary pursuits in
ancient times. These supports were no longer available to our people.
POST
INDEPENDENCE DILEMMA
When
the British left Sri Lanka in 1948, they made sure that power remained in the
hands of the English educated and English speaking few, who were toeing their
line. To make matters worse, power -political, administrative, and economic was
inherited by those belonging to the westernized Colombo sub-culture dominated
by Christians. Most of the qualified professionals subscribed to this
sub-culture. It is most unfortunate that we did not have political leaders of
the caliber of the Mahatma Gandhi, Sarojini Naidu, Rabindranath Tagore,
Jawaharlal Nehru, Rajendra Prasad, Lal Bahadur Sasthri, S. Radhakrishna, Zakir
Hussain, Krishna Menon, Subash Chandra Bose, Sardar Vallabhai Patel and
Ambekar, to name a few. Indian-ness was the common characteristic in all of
them although they were highly exposed to western culture. They were self-less
leaders committed to work for the welfare of the common mass of people. They
were inner oriented, true representatives of Indian culture, who were able to
feel the pulse and listen to the heart beat of ordinary Indian people. They
were proud of being Indian. They were strongly supported by a bureaucracy that
was equally Indian.
During
this time, most of the prominent local people involved actively in political
and professional fields were products of a non-national education given by the
British imperialists or the Missionary establishment who were not conversant
with the history and the culture of their country. Some of them were token
Buddhists who did not belong to the culture of the people. Among them were some
who had returned from education in Britain,
influenced by leftist ideals and were known as leftists” or Marxists” of the
time. These “intellectuals” were also inheritors of the Colombo urban
sub culture and were actively involved in translating the knowledge created by
their masters in the west into the “vernacular”.
Temperance movementENGLISH
LANGUAGE AND WESTERN CULTURAL NORMS
During
the British colonial era (1796-1948) and a good part of the post-independence
period, the promotion of the English language and Western cultural norms was
the order of the day as far as the political establishment of the country was
concerned. The same was true in regard to most professionals at decision-making
levels in the public and private sectors and big businesses. Their attitudes
and actions either directly or indirectly had the effect of denigrating Sinhala
language and Sinhala cultural norms and the simple Buddhist way of life to an
inferior state. The influence and authority of
the village temple was reduced to a level of parasite owing to the willful
neglect and undermining of these traditional institutions by the rulers. The
study of history was dropped from school curriculum thereby preventing children
from being exposed to their history and cultural heritage.
The
urban English education system had much to do with this undesirable
development. School educational services during this time were basically the
monopoly of Catholic and Christian missions and English was the medium of instruction
in these schools. European cultural norms were promoted vigorously by these
schools. Under the circumstances, the social status and recognition were based
on one’s exposure to western culture and especially one’s ability to
communicate effectively in the English language and familiarity with and often
the observance of western cultural norms. Opportunities for advancement in
fields such as education and professions were almost exclusively the monopoly
of people with such exposure.
Higher
learning at this time was basically bifurcated; the rural masses and bhikkhus
studied Sinhala and other oriental languages whereas in the urban areas English
was the medium of instruction and communication. Opportunities for advancement
were highly limited to the former. They were low-paid and distant from the
government whereas the latter were better paid and enjoyed more benefits from
government. It is simply a miracle that Sinhala language was able to survive
this tragic situation for over four and a half centuries. It was the dedication
of the Sinhala scholars, especially our Buddhist scholar Bhikkhus, and the
inherent strength of the Sinhala language that may be cited as main reasons.
Among the most prominent who contributed to that miracle were the Venerables Velivitiye
Saranankara Mahathera, Hikkaduve Sri Sumangala Nayaka Thera (early 20th
century) who was the founder of the Vidyodaya Pirivena, Venerable Waskaduwe Sri
Subhuti Nayaka Thera (early 20th century), Ven. Kahave Sri
Ratanasara Nayaka Thera, Ven. Baddegama Sri Piyaratana Nayaka Thera, Ven.
Velivitiye Sri Sorata Nayaka Thera and Ven. Panangala Sri Piyaratana Nayaka
Thera
RISE
OF A NEW COSMOPILITAN URBAN ELITE
These
people formed a class of their own with undue privileges which were not
available to the large majority of those without similar exposure. It was a new
elite that developed on the basis of its member’s knowledge of the English
language and was associated with the Greater Colombo region. A wider more
cosmopolitan outlook differentiated this urban elite from the more ‘old
fashioned’ predominantly Buddhist, Sinhala speaking rural folk. What developed
here was a form of sub-culture which was referred to by some Sinhalayas as
Thuppahi culture” which accorded a highly step-motherly treatment to Sinhala
language and culture. This had a strong negative impact of undermining and
decimating the commonly spoken indigenous language of the nation to an inferior
position. The step-motherly treatment of the Sinhala language by the
government and the urban elite running affairs of the economy, business
and private sector activities, and the Catholic and Christian missionary
education establishment, continued even after the country attained political independence
in 1948.
There
are many aspects of western culture which are commendable and helpful to enrich
one’s life. But most of these outer-oriented urban elite which included the so
called Sri Lankan political leaders, held to half-baked foreign values, superficialities
and strange ways of living. They were barely conversant with the plight of the
majority of people – the ordinary Sinhala people in particular. They were not
representative of the large mass of people, but became the trusted servants of
the British administration. Almost all of the qualified professionals belonged
to or subscribed to this sub-culture. The British left no room for the
leadership to emerge from the truly indigenous people.
The
excessively poor living conditions of the large mass of rural folk led to
migration of youth to Colombo and other big towns. Some were subjected to the
influence of the extremes forms of undesirable urban culture that was gaining
ground in urban areas. Alcohol abuse, crime and underworld activities of later
years may be explained in terms of this urban migration.
BUDDHIST RESURGENCE OF LATE 19TH CENTURY
In
late 19th century, a series of public debates took place in Panadura
between Anglican Christian clergymen of Sri Lanka and Buddhist bhikkhus led by
the fearless Migettuwatte Gunananda Thera, culminating in the defeat of the
Christians. There were some fearless Bhikkhus who openly spoke out against
British rule and the colonial mentality of our so-called leaders. The Buddhist
revival that followed was aided by the Theosophists led by American Col. Henry
Steele Olcott. When Olcott visited this island, the Sinhala Buddhists, although
formed the majority in the country were a highly underprivileged group in their
land of birth. To the 802 Christian schools that had come up there were only
four Buddhist schools. Nor was Sinhala taught at a privileged school like Royal
College even at the beginning of the 20th century. Olcott was instrumental in
establishing Buddhist schools in Colombo and other important urban centres in
the country. Among these national schools were Ananda College, Colombo
established in 1886, Dharmaraja College Mahanuwara, Maliyadeva College
Kurunegala, Mahinda College Galle and Meuse us College Colombo as a Private
Girls’ school founded in 1895 by the Buddhist Theosophical Society managed by a
Board of Trustees.
It was during the late19th century that one notices a surge in secular
Sinhala literature. The Sinhala novel had its beginnings during this period.
Piyadasa Sirisena, Sagara Palansuriya, Munidasa Kumaratunga, Hemapala Munidasa,
W.A. Silva and J.H. Perera were prominent among the Sinhala scholars of this
period.
In
late 19th and early 20th centuries, Anagarika
Dharmapala(1864-1933) was a leading figure of Buddhism in Sri Lanka. He spearheaded a movement to revive Buddhism and Buddhist
culture in Sri Lanka. He spoke of the superficiality of the lives of
those of the Colombo sub culture who have joined up with the colonialists to
run the country. Then there was another
outstanding patriot – Dr. Ananda Coomaraswamy who urged our people to develop a
sense of their own traditions and national culture. He challenged the intrusion
on eastern values by the expansion of western society.
CHANGES
STARTNG IN MID 20TH CENTURY
In
the middle of the 20th century, Mr. W. W. Kannangara and a few others led a
movement which made Sinhala the medium of instruction for all Sinhala children
up to Grade V in all government schools. Subsequently, Sinhala and Tamil became
the languages of government and higher education. In the 20th century, there
were many Sinhala patriots who helped to enrich and save our language and
culture. The late fifties and sixties in particular was a period when we saw
the emergence of outstanding personalities and cultural pursuits. Among them,
W. F. Gunewardena Martin Wickramasinghe, Senarath Paranawithana, Munidasa
Kumaratungha, L.H. Mettananda, G. Malalasekera, Ediriweera Sarathchandra,
Mahagama Sekera, Madawala S. Ratnayake, Gunadasa Amarasekera, K. Jayatilaka,
Amaradeva, Premasiri Khemadasa, Chitrasena and Vajira, Solias Mendis, Lester
James Pieris and a few others including their students.
Their
literary works appealed to the hearts of a generation
that was just beginning to shed the last vestiges of European socio-cultural
domination in the island. The basis of their work which made them
prominent was Sinhala language, Sinhala culture and Sinhala Buddhist values.
Among outstanding Buddhist monks who assumed global status at the time were
Venerables-Walpola Rahula, Ananda Maithriye, Narada, Piyadassi, and Madihe
Pangnaseeha. One of the essential text books used in courses on Buddhism in
most universities in the western world has been “What the Buddha
Taught” by Venerable Walpola Rahula written initially in Sinhala.
With
these developments after the mid 20th century, Sinhala language started to
revive and books on diverse subjects were written by those competent in the
language. New forms of poetry and drama were introduced and Sinhala songs and
movies became popular forms of entertainment. Among positive trends during this
period was the official recognized of Sinhala as the national language,
the establishment of a Cultural Affairs Ministry, the elevation of two
Pirivena’s to University status, the take-over of Missionary schools by the
government. It was the Sinhala Buddhist leadership, including leading Buddhist
monks who were in the forefront in the initiative to take-over schools and
making higher education accessible to all irrespective of religious
affiliation. It is an accepted fact that this enabled rural youth to come to
the forefront. Many were able to secure university education and excel in their
professional fields.
Unlike
India’s Shantiniketana or Vishva Bharati and its strong Indian cultural
influence on up-coming leaders of that great nation, the first University of
Ceylon at Colombo and subsequently at Peradeniya catered to and promoted the
interests of the colonial masters and western culture until recent times. As
far as the promotion of our national culture is concerned, it is questionable
whether the several universities that we have today have made any significant
contribution. They in fact should be in the forefront in this initiative. The
majority of our university students are Sinhala Buddhists from provincial
schools. There may be a diversity of reasons for their lack of initiative to be
actively involved in activities that relate to the promotion of our national
culture. Whether the undue interference of Marxist political elements on
university students lives is a reason for this unfortunate state of affairs, is
yet to be known.
CATHOLIC
ACTION
A
significant development during the 1960’s was the emergence of the outspoken
Mr. L.H. Mettananda and his Bauddha Jatika Balavagaya (BJB) which was
instrumental in exposing the work of Catholic Action and its control over Sri
Lanka’s mass media. The seeds for the current Buddhist Revival campaign were
laid by Mr. Mettananda who played a singular role in writing the Buddhist
Commission Report in 1956. This report had strong impact on political
developments in the country at that time. The Press Commission Report of 1964,
of Justice K.D. de Silva, makes glaring references to the work of Catholic
Action in the media and its control of leading newspapers in the country. The
BJB presented invaluable evidence to the Press Commission on Catholic Action.
Catholic Action was behind the failed Catholic Army Officers Coup in 1962 to
overthrow the legitimately elected government of Mrs.Sirimavo Bandaranaike.
PERIOD
OF INSTABILITY
This
period of healthy growth which began in 1956, was short lived and with the
passage of about two decades, there emerged distinct signs of a downward trend
in the importance accorded to the Sinhala language and national culture in
general. During the last few decades, it was the Sinhala Buddhist community who
underwent traumatic experiences and all fatalities, owing to the efforts of the
local Marxists to counterbalance the imbalance created by the outer-oriented
Colombo clan. The situation in the country was
worsened by the youth uprising in the south and the north and the widespread
violence and bloodshed. Leadership at all levels – political, professional and
secular – deteriorated during the past few decades. This was also a time which
saw extreme divisiveness, animosity and criminal activity among people
supporting opposing political parties. This was a time when bribery and
corruption was institutionalized, and crime and underworld activities became
rampant.
DOWNWARD
TREND WITH GLOBALIZATION
A
distinctly downward trend had its beginnings in the late 1970s, and continued
for about four decades. This was with the adoption of the so called policy of
‘open economy’ and unrestricted globalization which resulted in a drastic degeneration of local culture and values. What
followed was the excessive outer orientation of the entire system with anything
western being respected and accepted as necessary for the furtherance of so
called development process” of the country and enrichment of lives of our
people. The emphasis was on western systems of governance, development,
education, language, social dynamics and organization English language became
the means to get things done during this time. A striking attitudinal
change was observed in people caught in this trend who were largely the English
educated urban folk, dominated by non Buddhists. Their life-style was becoming
highly materialistic and superficial, competitive, self-centred and corrupt.
With the expansion of urban areas and sub-urban neighborhoods, the impact of
this sub-culture was spreading inland.
These
trends were strengthened by the influx into the country of foreign NGO’s and
international schools and expansion of tourism and related business activities,
foreign travel for education and employment and also the arrival of
foreign-funded Evangelical and Christian unethical conversion business
practices in the country which paid little heed to local cultural norms and
values.
UNDESIRABLE
INFLUENCES
This
attitude was further promoted by the importance accorded to western attire,
western music and dancing, partying, foreign trips and watching televised
cricket matches for long hours. Youth became more and more prone to popular
western youth lifestyles characterized by partying, loud and sensuous music,
disco and break dancing, and associated smoking, drinking, use of drugs and
laxity in sexual behavior. They were inclined to dress like, speak like, act
like, do things like and live like westerners being brainwashed by what they
see on television and read in popular mass media. They were not conversant with
the superficial nature of lives of most westerners. Unethical conversions to
Christianity was rampant during this time and being Christian was considered
fashionable in a society that was blindly following western norms and
lifestyles. Catholic Action which remained dormant until 1977 raised its head
again, and has been a key player in the moves to create religious and communal
tension in our country by playing one community against the other -against the
so – called ‘majoritarianism’ of the Sinhala Buddhists.
Foreign
exposure through foreign employment, tourism and commercialized relationships
with tourists, popular screening of adult movies, increased availability and
use of illicit drugs and alcohol continue to have a very harmful impact on our
youth in particular. There was a significant increase in the sex trade,
casinos, gambling and other extreme forms of underworld activities often
patronized by political leaders. Disharmony and abuse in families, family
break-ups, divorces, abortions, alcoholism, drug addiction, and other forms of
vice and family crime and disruption became commonplace. Among the many complex
reasons for this trend is employment of women in the Middle East and in local
garment factories, especially in urban and sub-urban areas, separation of
spouses occasioned by such employment. All these global” changes have directly
and indirectly affected negatively the traditional cultural norms and have resulted
in undermining of Sinhala culture and Sinhala language.
IMPACT
OF MASS MEDIA
There
was excessive publicity and importance accorded to these trends by the media,
especially the electronic media. Television was introduced during this
time with little restriction if at all, on the nature and type of programs that
were presented, and all English newspapers and media in general, was basically
promoting the thuppahi” Colombo sub-culture and life-styles. This led to
excessive impacts of western culture and values and the blind adoption of
foreign customs, behavior patterns and organizational systems by our people.
In
general, what became the order of the day were irresponsible, unethical
and highly commercialized mass media programmes, television in particular, with
undue emphasis on commercials and misleading and mind-polluting propaganda
contrary to the cultural norms of the country. These became harmful especially
to the innocent minds and psyches of children and youth. These so called modern
trends were largely responsible for the drastic change of attitudes and
thinking observed in most people, especially in urban neighborhoods even in
recent decades. Promotion of western commercialized values had been the order
of the day, especially for the English mass media. The administrative and
editorial staff of the national news media continues to be dominated by
non Buddhists and people with little sense of nationalism or interest in its
promotion.
The
direct and indirect impacts of these ‘developments’ have been the sheer
disregard for and undermining of our national cultural norms and values. It had
led to significant change of attitudes and priorities of our people especially
in urban areas. This brought about divisiveness and confusion among Sinhala
Buddhists. This has seriously affected the significance of the Sinhala language
as the traditional medium of communication among the people. Besides, it has
begun to seriously affect the unity and long-established cohesiveness of the
Sinhala Buddhist community. Western systems including western religious
beliefs, norms, and traditions that have been thrust upon the Buddhist
community have introduced divisiveness and disharmony among Sinhala Buddhists.
This has been clearly manifest during the last few decades.
ATITUDINAL
CHANGES WITH ENGLISH COMMUNICATION
During
the past six decades, the language of government in our motherland has been
English for all purposes, and not Sinhala or Tamil. Knowledge of English has
been a big advantage and sometimes an essential requirement for better
employment in both the public and private sectors. It was difficult to get
ahead in society without a knowledge of English. In
most urban settings in the country, teaching children to communicate in English
has become quite fashionable even today. The western oriented education
systems, media, television, tourist industry, foreign employment – all
contribute to this peculiar change of attitude among our people in recent
years.
The
most striking influence of all these developments and trends was the strong
outer orientation of people, especially the youth. The heightened importance
accorded to spoken English at the expense of Sinhala was clearly evident during
this time, so much so, those who spoke English were considered by many as the
more educated ones that should be emulated.
Also,
there is the tendency among some people to give undue importance to those who
could speak the English language. They are considered to be smarter,
refined and better calibre as opposed to those who could not speak English. It
is common observation and experience generally in the urban settings that
people who communicate in English draw more attention and respect and find it
easy to get things done as compared to those communicating in Sinhala.
Such disregard and disrespect for the Sinhala language has the tendency to push
other aspects of Sinhala culture to the background. Owing to the lack of a
strong exposure to their own cultural values, learning English has made these
misinformed and misguided people to move further away from their culture and
values.
It
is not the language per se but its cultural dimension that has become a serious
problem in our country. There is a tendency among some of the English educated
folk, to observe western mannerisms and attitudes and consider themselves to be
more refined, more cultured and a step above the others. Often in superficial
ways, they tend to observe peculiar mannerisms and deportment that are
different to or contrary to our long established cultural norms. This
unwarranted and ridiculous attitudinal changes that learning English or being able
to speak the language has brought about not only tends to alienate this group
of individuals but also has led to divisiveness among our youth. This trend has
made some of our youth to shy away from their own language and culture.
Speaking English or mixing English with Sinhala, or adding English words while
speaking in Sinhala became the fashionable and accepted practices. This we
commonly observe in some television programs to the dismay of many.
There
is no question that there are many positive aspects and much to be learnt from
other cultures. However, unfortunately it is those superficial, worthless and
undesirable aspects of other cultures that have been of appeal to some people.
Often the immature, naïve, careless and slapdash individuals get trapped in
these western superficialities. The youth of this period – 1980’s and 1990’s
grew up at a time when there were extreme forms of political unrest and
violence in the south and north. There was polarization of ethnic communities.
The economic and social trends and developments at this time such as
globalization without a human face, introduction of television characterized by
highly commercialized and often crude programs, expansion of tourism industry
without restrictions, and increase in overseas employment encouraged outer
oriented attitudes and lifestyles of most youth and the disintegration of many
families.
There
is no dispute that on many counts, knowing English is highly advantageous,
especially for our youth. A working knowledge of English has become a
requirement in a number of fields, occupations and professions such as medicine and computing. It is very helpful in
learning and improving many useful skills. It is a global language and over a billion people speak English to at
least a basic level. Besides, it is one of six official languages of the
United Nations.
Most
youth of last two decades were not conversant with the history of their
country. They do not know that our country is the oldest continually Buddhist
country in the world. They do not know that history and culture of our people
have been shaped and mounded by Buddhism since its introduction to the island
over 2200 years ago. Being unaware of the richness of their cultural heritage,
most youth have become indifferent to their culture. Our youth did not have
proper role models to follow and genuine youth leaders to guide them. It is the
greatest tragedy that befell our nation, because youth are our greatest
resource and they determine the future of our country and its cultural
heritage.
There
is definitely no case for not learning English. But what is necessary to
emphasize is that the Sinhala language needs equal emphasis as English. Undue
emphasis on learning English will have the effect of undermining the Sinhala
language faster. Equal importance should be accorded to the learning and use of
Sinhala language. Otherwise it will be a cultural genocide much like the
effects of the propagation of western culture and evangelism in our country, in
the name of globalization. The learning of Sinhala literature, Sinhala culture
and history by our children is fundamental to bringing about an attitudinal
change in our younger generation. This will make them develop a sense of pride
in their outstanding cultural heritage. They will begin to be appreciative of
the wholesome values of their glorious culture. And, this will help them to
develop a lifestyle and livelihood that is beneficial to them and the society
in general.
GANGODAWILA
SOMA THERA
Venerable
Gangodawila Soma Thera who came to the limelight in the 1990’s, stands out as
someone unique. He spearheaded the cause of reviving Buddhism and Sinhala
culture, and restoring a sense of nationalism and pride among our people. He
was a charismatic figure who earned island-wide popularity
and reputation as a bold bhikkhu who campaigned for the Sinhala Buddhist cause
at a time when many prominent luminaries of the Maha Sangha either kept silent
or took up ambivalent positions. At a time when the country was
experiencing a burgeoning open market economy which was destructive of
traditional values and increased terrorist activities by the racist Tamil LTTE,
Venerable Soma was a forceful defender of the traditional way of life
identified with the Sinhala Buddhists of the country.
One
of his outstanding missions was to mould the younger generation to live
according to the Dhamma. He guided the young and old
to live according to Buddhist teachings. Thousands flocked to listen to his
sermons, which were delivered effectively in simple Sinhala language. His
mission was to mould the younger generation to live according to the Dhamma and
soon they rallied round him in an organization called ‘Thurunu Saviya’. With
the rapid change in cultural values and the escalating crime rate of the time, Soma
Thera started various programmes to address the minds of the young.
Through his television and radio programs
he highlighted how the practical side of Buddhist theories could help ordinary
lives. Television stations clamoured to get him to discuss religious and social
issues. ‘Andurin Eliyata’ and ‘Nanapahana’ Sinhala television programmes
soon became the most popular Sinhala television programmes that provide him
with a sound platform to address an increasingly wide audience.
He had the extra power of enticing the
audience, especially the young crowd. He was listened to by many and watched by
many and read by many. Sinhala news media highlighted his campaigns. He
strengthened the Jathika Sanga Sammelanaya headed by outstanding scholar monks.
His untimely death had a strong impact on the
mobilization and coming to the forefront of concerned Buddhists and prominent
Bhikkhus of the country to confront the forces that were undermining the
cultural ethos of the country and to bring about a change in the political
culture of the country by restoring Buddhist norms and principles in running
the affairs of the country.
FEW
ENCOURAGING DEVELOPMENTS
Our
country is now witnessing the beginnings of a revivalist movement, especially
with the eradication of Tamil LTTE terrorism and the dawn of an era of
political stability where people across the country are enjoying long-awaited
peace and freedom. What we see is a movement to revive cultural nationalism
with a sound leadership given by a popularly elected Executive President, to
save the country from disintegration, to halt the rapid erosion of social
values, and to direct our society towards cultural rejuvenation based on
traditional Buddhist values. We now have a leader who is not a product of the
outer-oriented Colombo sub culture, but a true son of the soil. His concern is
the welfare of the ordinary citizens, particularly the marginalized Sinhala
Buddhists and the protection of our Buddhist culture and value system which are
characterized by non-violence, tolerance and peaceful co-habitation with all
communities who have made our country their home.
Among
the encouraging developments in the country during the last five years is the
introduction of the teaching of the History of Sri Lanka in schools which
was stopped by the government in late 1970s. This has been made a compulsory
subject for children right up to ‘O’ levels. Also evident is an increasing
interest in development and promotion of Sinhala performing arts, especially
traditional dances. The teaching and study of Sinhala Aesthetic studies has
become generally popular school curriculum. Sinhala music and songs have
received a boost owing to the influence of television, radio and the
increased production of CD’s, DVD’s and associated electronic devices, although
the cultural pollution promoted by some of the Super Star” programmes and
tele natya” have been subject to criticism.
The
extreme degree of popularity attained by some Sinhala television programmes
focused on discussions among reputed professionals on important national issues
and Buddhist issues had a definite positive impact on reinforcing our
traditional cultural norms, Sinhala language. Another blessing in
disguise during the last stages of military action against LTTE Tamil
terrorists was the popularly watched on-site Sinhala television programmes
highlighting the untold sacrifices and heroic deeds of our Sinhala youth in the
war front. People were made to realize that these gallant Sinhala youth were
engaged in activities that were focused on protecting not only our land and
people but also, most importantly, the glorious national culture that forms the
foundation of this great nation of ours. Among Sinhala songs during this period
that attained the highest degree of popularity were those on our military
personnel- –
Muhudha
debaa karanaa, Ahasa polova simbhinaa,
Ratata
senehe pudhanaa, Leyin masin saduna…
Sabaa
piyeki Daru dahaseki. Mulu ratema lay nayeki
Ape
ekeki siya dahasaki , May dharu hata maw dahasaki
Yawwanaye
may sagayaa, Apata noheki may karanaa
Ape
ekeki may minihaa— May Minihaa…”
…Ratak
Raajyayak Vatinaa – May Minisaa
Api
Venuven Api”,
uqyqo fonE lrkd
wyi fmdf,dj isUskd
rgg fifkfy mqokd
f,hskA uiska ieoqkd
An
encouraging development well evident in our country in most recent times is the
increased popularity of the use of meaningful Sinhala names for children and
for government development programmes. Also, Sinhala publications by way of
books, magazines and newspapers have increased in recent years.
A
somewhat awkward and somewhat silly development of recent years, especially
with the popular use of the electronic media such as television and radio, is
the tendency for people to struggle speaking formal written Sinhala instead of
a readily understood form of Sinhala. This is often seen in television and
radio interviews of ordinary people on common happenings. Both the interviewers
and those interviewed resort unnecessarily to formal often grammatical Sinhala
language thereby preventing people from expressing their views in a clear and
direct manner. The spoken form of the Sinhala language is rich and most
expressive and it is a pity why the spoken form is forgotten the moment one
encounters a microphone.
There
is much to be desired in the way Sinhala is used in most Sinhala television
programmes. The thematic content of some Sinhala television programmes
are contrary to our cultural norms and values. For some westernized
Sinhala elements, both men and woman, it has become fashionable to mix English
words while communicating in Sinhala and there appears to be undue importance
attached to western and foreign attire among most youth appearing on
television. Given the fact that most people are quite sensitive to what is
promoted via television and that it has a strong impact on children and youth,
it is important that this media is not permitted to resort to programmes that
are contrary to our cultural norms.
FATE
OF SINHALA LANGUAGE
Of
some 7000 languages that exist in the world, about 2500 are expected to
disappear from the face of the earth in a hundred years. This means 25
languages will disappear every year. Languages live when people use them in
their daily lives. The preponderance of the Sinhala community continues to use
their language at home, in schools, in public places such as temples and in
communications with government and other establishments. Under these
circumstances, in spite of emphasis on learning and use of the English
language, Sinhala will continue to be used and the possibility of losing our
language is remote.
The
large majority of Sinhala people are Buddhists and the language of Buddhism in
Sri Lanka is Sinhala. Buddhist culture and the Sinhala language are integral and
inseparable components of our nation’s cultural heritage. The preservation and
promotion of the Sinhala language is directly affected by the preservation and
promotion of Sinhala Buddhist culture. Buddhist cultural activities, ceremonies
and festivals are invariably conducted in Sinhala. Sinhala terminology
characterizes all tangible items and aspects associated of Sinhala culture. Our Bhihhkus have been in the forefront in protecting and propagating
the Sinhala language. All names and titles of our Bhikkus from ancient times
have been exclusively Sinhala. All Buddhist functions and activities in
Buddhist temples are conducted in the Sinhala language. All Buddhist temples
and establishments have Sinhala names.
In
any event, the present President of our country has openly accorded the
rightful prominent place to our national culture when he, for the first time in
the history made his maiden speech at the United Nations General Assembly in
the Sinhala language. His regime has given due prominence to the Sinhala
language and the glorious visual cultural heritage of our nation in all
important national functions.
There
are no signs that Sinhala culture or its integral component the Sinhala
language are in the process of decline and deterioration. No patriotic Sri
Lankan will allow the defining element of their glorious cultural heritage to
be sacrificed for the sake of accommodating foreign modes of the so called
‘modernization”, westernization’ and globalization” of our country. The Tamil
language has not suffered as much as Sinhala language in its usage and
development in recent times. It will continue to be studied in Tamilnadu and
escape the challenges to which the Sinhala language is subject owing to the
present day overemphasis on learning English and the negative cultural impacts
of this development.
Dr.
Daya Hewapathirane
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