{"id":60651,"date":"2016-11-11T07:27:52","date_gmt":"2016-11-11T14:27:52","guid":{"rendered":"http:\/\/www.lankaweb.com\/news\/items\/?p=60651"},"modified":"2016-11-11T07:27:52","modified_gmt":"2016-11-11T14:27:52","slug":"viragaya-and-aravinda","status":"publish","type":"post","link":"https:\/\/www.lankaweb.com\/news\/items\/2016\/11\/11\/viragaya-and-aravinda\/","title":{"rendered":"Viragaya and Aravinda"},"content":{"rendered":"

Dr Ruwan M Jayatunge\u00a0<\/em><\/span><\/h2>\n

\u00a0<\/strong>Viragaya novel is a turning point in\u00a0Sinhala literature. Literary genius Martin Wicramasinghe vibrantly portrays Aravinda\u2019s character in Viragaya digging deep in to his inner psyche.<\/p>\n

Arvada\u2019s conscious experience and ideas running through his mind are central part of the novel.\u00a0 His emotions, conscious and unconscious psychological conflicts are described in a literary style by the author. Viragaya can be considered as one of the first and best psychological novels in Sinhala literature.<\/p>\n

Martin Wicramasinghe was excellent in character scrutiny. For instance he presents Piyal (in Gamperaliya) who is a round character that experienced personal\u00a0\u00a0 growth through a life struggle. Piyal is a type A personality – ambitious, highly status-conscious, sensitive, and impatient.\u00a0On the other hand Saviman Kabalana (in Yuganthaya) is an egocentric intellectual businessman who has self-seeking needs to climb the ladder of prosperity. In Viragaya Martin Wicramasinghe introduces an atypical, sensitive but relatively inactive non hedonic character named Aravinda.<\/p>\n

According to the author this unique character was his own creation. But there are some parallels between Aravinda and Tissa Kaisaruwatthe -one of the characters in Gamperaliya also created by the same author. Furthermore there are some similarities between Aravinda and Ivan Goncharov\u2019s Oblomov \u2013 a\u00a0novel\u00a0that\u00a0was published in 1859. Ilya Ilich Oblomov\u00a0is a Russian nobleman who cannot seem to find the ambition to accomplish anything and incapable of making important decisions. Like Aravinda\u00a0Oblomov\u00a0fails to express his love for Olga Ilinskaya. Aravinda andOblomov share an\u00a0endemic lassitude which is known as Oblomovism. Oblomovism is the tendency toward apathy and inertia.<\/p>\n

Oblomov decides he must work out a plan but never quite gets around to it. He had expected much from life as a young man, but, finding his first job in an office trivial and meaningless-just pushing useless papers and writing silly reports-he had resigned in disgust and taken to his bed. Later in the story he gets up, goes into society, falls in love, plans to marry-but the thought of having to straighten out his affairs is too much for him-so he relapses into his former state and lives out the rest of his slothful life\u00a0(Dunea,\u00a0 1978).\u00a0Oblomov’s syndrome represents a melancholic man\u2019s disinclination.\u00a0\u00a0There are similar tendencies in\u00a0Aravinda\u2019s character.<\/p>\n

Wicramasinghe describes Aravinda\u2019s introversion personality dimension in its finest details. Aravinda is an introvert who is hesitant and reflective. He focuses on internal feelings rather than on external sources of stimulation. His reservedness and introverted mindset guides his destiny. He is a unique character and differs in his enduring emotional, interpersonal, experiential, attitudinal, and motivational style.<\/p>\n

As described by Wicramasinghe, Aravinda is a righteous character trapped in biological instincts and cultural pressure. The complexity of Aravinda\u2019 s character reveals the inner world of a man who was brought up according to the Sinhala Buddhist village traditions and how he struggles to fulfill his hidden biological desires leading to a dramatic transformation. Living in a collectivistic culture he exhibited a higher degree of conformity. In addition Aravinda is\u00a0lacking in confidence, easily frustrated and insecure in relationships.<\/p>\n

As John Donne said no man is an island. Man is a social being and as such, one of his innate needs is the desire to form interpersonal relationships with other human beings. In other words being social is basic to all humans. However, biology and society are not the only influence on people: there is also the influence of culture (Taflinger, 1996). The American cultural anthropologist Margaret Mead saw an individual as a product of culture that shape the person in unique manners.<\/p>\n

Some experts speculate that culture is part of human biology. Culture operates through biological mechanisms\u2014brains, hormones, hands\u2014and the causal pathways by which it acts are certain to prove densely tangled with genetic causes (Richerson, & Robert, 2001).\u00a0\u00a0The Sinhala Buddhist village culture had dramatic impact on Aravinda.\u00a0\u00a0His ideas, morals and behavior were shaped by a culture that echoed non violence, non hedonism and strong morals.<\/p>\n

Martin Wicramasinghe knew the importance of culture and its impact on an individual. He was aware of the\u00a0-cultural interactions, culturally-determined behavior and\u00a0individual characteristics.\u00a0Wicramasinghe\u00a0indicates the socio-cultural factors that governed Aravinda\u2019s behavior pattern.<\/p>\n

Culture is the general expression of humanity, the expression of its creativity. Culture is linked to meaning, knowledge, talents, industries, civilization and values. Culture and customs are at the center of the social order in various communities. As described by Hogan (1996)\u00a0social roles, life events, and social environments change during the life course, and such factors have been suggested as important influences on basic personality traits.\u00a0 Aravind\u2019s life and personality was shaped by the Sinhala Buddhist village cultural and moral traditions. However Aravind\u2019s childhood experiences and life events transformed him further. The culture and childhood experiences affect his\u00a0moral behavior.<\/p>\n

According to some Sociologists morality is a culturally conditioned response.\u00a0Human morality is a key evolutionary adaptation. Moral behavior is the legacy of an evolutionary past in which individuals behaving pro-socially simply had higher fitness than other group members, and hence their pro-social behavior is selfish, not altruistic (Price, 2008). In this context Wicramasinghe posed a question:\u00a0what constitutes a good life? Is it to follow asceticism and renounce worldly pleasures or embrace it? Aravinda tries to practice asceticism but when his biological urges come in to action he was shifting between theoretical morality and lived morality finally leading to moral ambiguity. Hence Aravinda failed in asceticism.<\/p>\n

According to the mundane assumptions Aravinda is a failure. His ambition to become a doctor and apparent\u00a0\u00a0\u00a0hematophobia\u00a0(fear of blood) and aversion to dissect dead bodies prevented\u00a0him from pursuing\u00a0his goal. There are certain evidences to consider that Aravinda\u00a0was impacted by Necrophobia.\u00a0 It was resonated as a hidden\u00a0persistent fear.<\/p>\n

Freud’s case study Wolf Man\u201d narrates Infantile Neurosis. According to this case study as a toddler the subject had witnessed his parents having intercourse. It increases the subject\u2019s castration anxiety. Similarly young Aravinda was troubled by castration anxiety. His\u00a0self-alienation is stemming from apparent castration\u00a0anxiety.<\/p>\n

Freud stresses the importance of castration and of the ego’s defenses against castration anxiety. He speaks of the relinquishment of oedipal object cathexes and their substitution by identification with parental authority, which forms the nucleus of the superego; of desexualization and sublimation of the libidinal strivings of the complex and of aim inhibition and transformation of these strivings into tender impulses. (Loewald, 2000).<\/p>\n

For Freud, sexuality is always psychosexuality, the sexuality of the subject of the unconscious.\u00a0Freud regarded castration anxiety as a universal human experience.\u00a0The\u00a0castration complex is the instance of the humanization of the child in its sexual difference\u2019 (Mitchell 1982).\u00a0With the castration complex\u00a0Aravinda\u00a0was introduced\u00a0\u00a0 into the world of social rules, regulations and roles. However\u00a0Aravinda\u2019s castration anxiety may have affected theformation of the super-ego, ego development. It affects his\u00a0socialization process.<\/p>\n

There are a number of social factors affect Aravinda\u2019s destiny.\u00a0The untimely death of his father and subsequent financial problems forced him to give up his education and start a petty job. Hence his ambition to climb the social ladder was disrupted. Aravinda is compelled to live a simple insignificant life. Internally he becomes confounded.<\/p>\n

Aravinda\u2019s early life experiences were complicated and his preferred attachment figure was his father. Freud believed that the father begins to play an important role in development when the child enters the phallic stage of development (Shaffer, 2008).\u00a0One can assume that in pre-Oedipal years Aravinda\u2019s primary figure was his father and he made an immense impact on his later life.<\/p>\n

Early experience influences later development. Some of Aravinda\u2019s behaviors were stemming from his childhood. The early experience account for individual differences in many aspects such as cognition, behavior, social skills, emotional responses and personality\u00a0(Malekpour, 2007). Several theorists have suggested that the role of attachment may center on the way in which\u00a0children respond to sources of threat and challenge, and the extent to which children are able to draw on parental support and comfort as a means of coping (Kobak, Cassidy, Lyons Ruth, & Ziv, 2005).<\/p>\n

Ainsworth (1989) described affectional\u201d bonds. According to Bowlby (1982) affectional bonds is a type of attachment behavior one individual has for another individual. Affectional bonds are persistent rather than transitory and are centered on a specific individual.\u00a0The\u00a0affectional bond has strong emotional significance. Aravinda exhibits shallow affectional bonds.<\/p>\n

According to the novel Aravinda has a cold relationship with his mother. It\u2019s reasonable to believe that Aravinda\u2019s\u00a0insecure attachment in childhood had major impact on him.\u00a0 Insecurely attached children develop internal working models that consist of negative expectations about the self in relation to others\u00a0(Bowlby, 1982).Aravinda has difficulties in forming secure attachments in adulthood. Also it leads to moral\u00a0masochism.<\/p>\n

Masochism is a residue of unresolved infantile conflict\u00a0(Blum, 1976).\u00a0Masochism “arises from sexual overvaluation as a necessary psychical consequence of the choice of a sexual object (Freud in 1905). Sigmund Freud claimed that repressed feelings of guilt lead to a need for suffering\u2014a phenomenon he called moral masochism\u201d.\u00a0\u00a0According to\u00a0Lebe, (1997)\u00a0formation of severe masochism is the relationship between an indifferent, possessive, or rejecting mother and a helpless child in the earliest years, before object constancy.<\/p>\n

The Hungarian Psychiatrist Margaret Sch\u00f6nberger Mahler who developed the separation\u2013individuation theory of child development vastly wrote about mother-infant duality.\u00a0 According Mahler regression of social behavior could be resulted by maternal deprivation. Although Aravinda did not experience maternal deprivation he was distancing himself from the mother. Therefore Aravinda was affected by numerous unconscious psychological conflicts.<\/p>\n

Who was Aravinda?\u00a0\u00a0 Was he a moral masochist? This is a serious question. Perhaps Aravinda had the unconscious need for punishment. Throughout the novel readers can find self-torment self alienation and self-sabotage in Aravinda\u2019s actions. In the original account in Three Essays, Freud tends to see sadism as the primary condition, masochism a kind of sadism turned back on the self, and both powered by a more-or-less fungible drive to libidinization (Gardiner, 2013). Aravinda was guided by\u00a0the unconscious sense of guilt. It emerges as a form of obsessional neurosis.<\/p>\n

Jacques Lacan highlighted that that obsessional neurosis designates not a set of symptoms but an underlying structure. Obsessional neurosis could be clinically mistaken for a psychosis (Lacan, 1953). Apparently\u00a0Aravinda never had any psychotic features but his\u00a0obsessional neurosis was evident for a greater degree. Rosenberg (\u200e1968) sates that depression\u00a0is a common complications of obsessional neurosis. As described in the novel Aravinda exhibited foremost symptoms of depression in the latter stage of his life.<\/p>\n

Did Aravinda have an unconscious wish to lose? The researcher Rosenthal (2015) specifies that pathological gamblers have an “unconscious wish to lose,” an idea first expressed by Freud and Bergler. Likewise Aravida has an\u00a0unconscious\u00a0masochistic\u00a0wish to lose his relationship and endure emotional pain. Aravida\u2018s\u00a0moral masochism is a visible trait. He has an\u00a0\u00a0\u00a0unconscious need\u00a0\u00a0 to seek castigation from others. When his elder sister verbally abuses him Aravinda shows extreme passiveness. In addition he invites Bathie and her mother to stay in his home knowing that dirty rumors are already spreading in the village.<\/p>\n

When his girlfriend Sarojini offered her love and gave her consent to live with him Aravinda faces a moral dilemma. Living together is an unacceptable option for him following religious and cultural traditions. Socio-cultural and religious taboos prevent Aravinda to take a radical decision and to be with his girl friend. Yet he had no any other viable option to suggest her. Although Aravinda was sexually exited by\u00a0both internal and external cues,\u00a0his indecisiveness lack of confidence jeopardized the relationship. Sara marries his best friend and Aravinda becomes lonely for the rest of his life.<\/p>\n

At this point Wicramasinghe indicates that Aravinda displays lower self-confidence than Sarojini. As a girl Sarojini was bold enough to suggest living together or de facto relationship when they faced opposition by Sara\u2019s parents and Aravinda\u2019s relations. But Aravinda becomes inactive and ambiguous. He is indecisive.\u00a0 It shatters their relationship beyond repair.<\/p>\n

When Sarojini got married to his best friend\u00a0Siridasa,\u00a0Aravinda was not jealous but heartbroken. He tries to forget the past and adjust to his present tedious life. He represses his biological urges and lives like an\u00a0ascetic. But his libido remains ambiguous.<\/p>\n

Did Aravinda experience gradual personality changes? Seivewright, Tyrer and Johnson (2002) indicate that change in personality status could occur in neurotic disorders. There are gradual personality changes in Aravinda and finally he becomes an emotionally numbed -dormant character.<\/p>\n

Aravinda has a number apathy related signs in his final years. Apathy is generally defined as a lack of motivation and decrease in activities of daily living\u00a0\u00a0 performance. He has lack of effort, diminished concomitants of goal-directed behavior, unchanging affect and lack of emotional responsivity to positive or negative events. After he lost\u00a0Sarojini and\u00a0Bathie Aravinda\u2019s apathy increased.<\/p>\n

Aravinda\u00a0experiences social loneliness as well as emotional loneliness. As described by Clinton and Anderson (1999)\u00a0social loneliness specifically indicates a lack of companionship and is related to the number of close friends. Emotional loneliness, in its turn, indicates a lack of intimacy with close friends and has nothing to do with the number of friendships.\u00a0Aravinda has\u00a0diminished\u00a0inspiration to participate in social situations and activities. Also lack of perceived competence.\u00a0 His\u00a0emotional\u00a0detachment\u00a0and apathy could be due to melancholic depression.<\/p>\n

Aravinda\u00a0seems to be having more restricted socio-sexual orientation. Simpson Gangestad (1991) illustrated Socio-sexual orientation which describes individual difference in the willingness to engage in sexual activity outside of a committed relationship. Individuals with a more restricted socio-sexual orientation are less willing to engage in casual sex; they prefer greater love, commitment and emotional closeness before having sex with romantic partners. However in Aravinda\u2019s case his restricted socio-sexual orientation leads to\u00a0sexual deprivation.<\/p>\n

Aravinda\u2019s sexual deprivation and sexual repression make him an isolated person. McClintock (2006) states that sexual repression is often associated with feelings of guilt or shame being associated with sexual impulses. Aravinda\u2019s sexual deprivation and sexual repression has guilt based history. Adding up it is further reinforced by the Sinhala Buddhist village cultural traditions.<\/p>\n

French philosopher Michel Foucault believed that the Western society suppressed sexuality from the 17th to the mid-20th century. As a British colony Sri Lanka was affected by Victorian morality.\u00a0Even though the Victorian literature emphasized strong morality, in 1956 Martin Wicramasinghe valiantly conversed about de facto relationship in Viragaya.<\/p>\n

Chattopadhyay (2011) points out that Victorian women were rarely offered fresh active fictions bearing imaginative possibilities of challenge. From infancy women were kept in ignorance of their own bodies to experience puberty, defloration and sexual intercourse as mystery. There was a noticeable sexual \u2018amnesia\u2019 in women. Aravinda\u2019s girlfriend\u00a0Sarojini challenges Victorian morality and attitudes.\u00a0Wicramasinghe describes female sexuality and sensations\u00a0via Sarojini\u2018s character. Hence the reader finds that Sarojini was more advanced than an ordinary village girl of that era.<\/p>\n

After Sarojini left him Aravinda had no interests in worldly pleasure or accumulating wealth. His desolation andnostalgia begins to grow. He was sexually deprived.\u00a0Aravinda\u2019s loneliness makes him to get close to his young servant girl Bathie. He begins to develop concealed erotic desire towards her. Bathie\u2018s beauty\u00a0evokes his repressed content.\u00a0Aravinda struggles between morality and biological instincts which leads to a despondent condition in him.<\/p>\n

When Bathie was small Aravinda\u00a0had a fatherly love\u00a0which gradually transformed in to a hidden desire without any physical intimacy.\u00a0 However he repressed his sensual desires due to ethics and moral pressure from the society. This condition could be explained using psychoanalytic tools.\u00a0In Moses and Monotheism, Freud showed that ethics originates in “a sense of guilt felt on account of a suppressed hostility to God\u201d. He further states thus.<\/p>\n

Analyse any human emotion, no matter how far it may be removed from the sphere of sex, and you are sure to discover somewhere the primal impulse, to which life owes its perpetuation. … The primitive stages can always be re-established; the primitive mind is, in the fullest meaning of the word, imperishable. … Mans most disagreeable habits and idiosyncrasies, his deceit, his cowardice, his lack of reverence, are engendered by his incomplete adjustment to a complicated civilisation. It is the result of the conflict between our instincts and our culture.<\/em><\/p>\n

Aravinda\u2019s\u00a0non \u2013hedonistic attitude stemming from his cultural background and from his parsimonious childhood. His self-mortification is deeply embedded. But when he finds Bathie is arousing his biological urges he gradually tries to get close to her breaking social taboos. There are vast social and age difference between Bathie and Aravinda, however his erotic desires obscure these differences.<\/p>\n

Anyhow\u00a0Bathie finds no erotic attraction in Aravinda. Assuming her middle aged master\u2019s motives Bathie shows strong resistance sometimes exhibiting rude behavior. When Aravinda comes to know that Bathie has a lover he becomes a jealous man.\u00a0 He becomes furious.\u00a0 Aravinda\u2019s sexual jealousy is a complex emotional state that filled with\u00a0anxiety, worry, sadness, anger, hate, regret, blame, bitterness, and envy. His thoughts are egodystonic. However he covers it up. It does not develop in to pathological\u00a0jealousy\u00a0or conjugal paranoia.<\/p>\n

Following Bathie\u2019s refusal to stay in his home and her decision to get married to her lover make Aravinda more discontent. He feels the abandonment.\u00a0 He becomes emotionally shut-down and numbed. Bathie\u2019s departure creates an emotional imprint on his psychobiological functioning. Bathie was his background object. Now the object is lost. Aravinda was prevented from expressing his sexuality for the second time.<\/p>\n

At this point\u00a0Aravinda\u2019s physical and mental\u00a0health are in jeopardy. His\u00a0guilt and self-inflicted suffering grows.The\u00a0emotional crisis leads to melancholia which pronounced in physical channels. We see some depressive elements in Aravinda after he lost Sarojini and Bathie. His Anhedonia (inability\u00a0to experience pleasure from activities usually found enjoyable) causes him to detach from social relations further. Since Depression and moral masochism are inseparable\u00a0(Markson, 1993)\u00a0Aravinda\u2019s\u00a0moral masochism leads to more seclusion. He is struggling with feelings of alienation.<\/p>\n

When Aravinda became seriously ill Bathie\u00a0returns. She looks after her old master like a father. She has fatherly love towards him. At this stage\u00a0Aravinda\u2019s feelings are immensely numbed. He dies while he was on Bathie\u2019s care.<\/p>\n

Wicramasinghe\u2019s Viragaya highlights meaninglessness and absurdity. Perhaps Wicramasinghe grasped the concept of absurdity, developed by the French Philosopher Albert Camus.\u00a0 According to Albert Camus life is meaningless unless one is willing to take a leap of faith to the divine or, alternately to commit suicide. And his third alternative was: acceptance of a life without prima facie evidence of purpose and meaning (Papadimos, 2014).\u00a0 Moreover Camus introduced two central concepts: absurd and the rebellion. Aravida was a rebellion who refused to lead a traditional life.<\/p>\n

Albert Camus suggested\u00a0metaphysical revolt to combat\u00a0meaninglessness and absurdity. According to\u00a0Camusmetaphysical rebellion is the means by which man protests against his condition and against the whole of creation. It is metaphysical because it disputes the ends of man and creation.\u00a0Aravinda launched his\u00a0metaphysical revolt when he lost his girlfriend. But he was unsuccessful.<\/p>\n

Aravinda\u00a0alienated himself from the society and was critical about the social traditions and social institutions. His alienation was a silent protest.<\/p>\n

Seeman (1976) elaborated the concept of alienation by fragmentation of the phenomenon into six variants named powerlessness, normlessness, meaninglessness, self-estrangement, social isolation, and cultural estrangement.\u00a0Alienation is considered to be a condition that leaves no one unaffected, but does impact people in different ways and extremities in relation to their status in society. Aravinda gradually lost the sense of social belongings(connectedness). His interpersonal relationships were shattered. He lost two key persons in his adult life which pushed him to a dim solitude.<\/p>\n

According to Baumeister and \u00a0 Leary (1995) belongingness appears to have multiple and strong effects on emotional patterns and on cognitive processes.\u00a0 Lack of belongingness creates a solipsistic nihilism in Aravinda.\u00a0Isolation and self estrangement are two further consequences of alienation, possibly leading to loneliness, anxiety, or even depression (Hobart, 1965). Aravinda shows some elements of depression in the latter part of his life.<\/p>\n

Following socio cultural taboos he repressed his biological urges.\u00a0 But he had no moral fiber to fight back social and cultural walls that kept him trapped. His moral\u00a0masochism leads to ambiguity in personal relationships.<\/p>\n

In a world where everything is absurd, meaningless and impossible the only ultimate significance must be one which includes, or accepts, the meaninglessness of all recognized values and concepts (Shah, 2012).\u00a0Hence in the latter stage of his life\u00a0Aravinda accepted the\u00a0meaninglessness and his own destiny.\u00a0Eventually Aravinda dies as an isolated man who could not full fill his inner desires. Although he failed in his material life he faced his own death without any fear or anxiety. He was not consumed by the\u00a0death anxiety.<\/p>\n

Death is an event, the cessation of life. Death is a powerful human concern that has been conceptualized as a powerful motivating force behind much creative expression and philosophic inquiry throughout the ages. Confronting death and the anxiety generated by knowledge of its inevitability is a universal psychological quandary for humans ( Lehto & Stein\u00a0 2009). Death anxiety is likely a universal human phenomenon given the biological architecture of emotional memory concomitant with higher-level cognitive structures that permit futuristic anticipation and prediction (Yalom, 1980).\u00a0 The conscious awareness of the inevitability of death could provoke fear which is called thanatophobia.\u00a0Thanatophobia\u00a0is an exaggerated, specific, structured fear of death.<\/p>\n

Aravinda faces his final days with courage and vigor.\u00a0 He had no dread, or apprehension. Eventually Aravinda becomes a hero by defeating death anxiety. He overcomes the fear of the unknown.<\/p>\n","protected":false},"excerpt":{"rendered":"

Dr Ruwan M Jayatunge\u00a0 \u00a0Viragaya novel is a turning point in\u00a0Sinhala literature. Literary genius Martin Wicramasinghe vibrantly portrays Aravinda\u2019s character in Viragaya digging deep in to his inner psyche. Arvada\u2019s conscious experience and ideas running through his mind are central part of the novel.\u00a0 His emotions, conscious and unconscious psychological conflicts are described in a […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[68],"tags":[],"class_list":["post-60651","post","type-post","status-publish","format-standard","hentry","category-dr-ruwan-m-jayatunge-m-d"],"_links":{"self":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts\/60651","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/comments?post=60651"}],"version-history":[{"count":0,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts\/60651\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/media?parent=60651"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/categories?post=60651"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/tags?post=60651"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}