{"id":97346,"date":"2020-01-06T15:11:38","date_gmt":"2020-01-06T22:11:38","guid":{"rendered":"http:\/\/www.lankaweb.com\/news\/items\/?p=97346"},"modified":"2020-01-06T15:11:38","modified_gmt":"2020-01-06T22:11:38","slug":"sinhala-buddhist-cultural-legacy","status":"publish","type":"post","link":"https:\/\/www.lankaweb.com\/news\/items\/2020\/01\/06\/sinhala-buddhist-cultural-legacy\/","title":{"rendered":"Sinhala Buddhist Cultural Legacy"},"content":{"rendered":"

Dr. Daya Hewapathirane\u00a0\u00a0\u00a0<\/strong><\/em><\/span><\/h2>\n\n\n

Sinhala is the ethnic group native to Sri Lanka, forming the mainstream or the dominant indigenous community of the \nisland for more than 2500 years. In fact, Sri Lanka is \nthe only national sovereign motherland of the Sinhala people. Their culture, way \nof life and their Sinhala language originated and developed in Sri Lanka. \nTherefore, inevitably, the sovereign national rights of Sri Lanka rests with the \nSinhala people who form the original dominant community of this country. Tamils, \nMuslims, and Malays are non-indigenous minority settler communities of Sri Lanka \nwho settled in the island at different times in the past, coming from their own \nhomelands or motherlands. <\/p>\n\n\n\n

Accuracy of Historic Record<\/strong><\/p>\n\n\n\n

A good part of the long history of the island, has been recorded or \nwritten by its own people in an unbroken continuous manner. This written history \ngoes back to over 2500 years and is described chronologically, in detail, in the \nancient chronicles Deepavansa (3rd<\/sup>-4th<\/sup> century CE), \nMahavamsa (6th<\/sup> century CE), Chulavamsa, besides the Rajavaliya, \nPujavaliya, Dhatuvamsaya, Elu-Attanagaluvamsaya, Elu-Bodhivamsaya, Maha \nBodhivamsaya, Thupavamsaya, Daladavamsaya and Viharavamsaya. This written \nhistory is supported by archaeological evidence, and reports of foreign \ntravelers of ancient times. Among archaeological evidence substantiating \nrecorded historic information are rock inscriptions. The written history of Sri Lanka is regarded as the second-most remarkable recorded history \nin existence of an ancient and cultured civilization. It is second only to the \nrecords maintained by the Shang dynasty of Chinese emperors. The \nhistorical chronicles narrate in detail the history of the country since \nthe arrival of Buddhism in 237 BCE or 3rd century BCE or about 2246 years ago. \n<\/p>\n\n\n\n

These historic sources provide information on Sinhala Buddhist Kings \nwho rescued the Sinhala race, the island and Buddhism from marauding Tamil \narmies of powerful South Indian Dravidian kingdoms. Also about its benevolent \nrulers who performed deeds of piety, who made the country self-sufficient in \nrice by way of irrigation engineering, promoted Ayurveda medicine and medical \npractice, build Buddhist temples, stupas and reigned with efforts to follow \nDasaraja Dharma \u2013 the tenfold righteous path of a king. The accuracy of this \nhistorical record of ancient Sri Lanka is generally accepted by means of other \nnumerous local and Indian edicts such as the  rock edicts of Indian Emperor \nAsoka and records of the Fa Hien the Chinese pilgrim monk, Roman historian Pliny \nand several others who have already been referred to. Also, by means of \ninscriptions, historical works, and literary works as well as by way of ruins, \nrenovated historical and Buddhist monuments, ancient yet sophisticated \nirrigation networks, which extend the lifeline to date. <\/p>\n\n\n\n

Traditional Name of the Island Nation<\/strong><\/p>\n\n\n\n

Sri Lanka is not the traditional name of the island. In ancient times, the island was referred to in many names but all \nimplied that it is the land of the Sinhala. It was called Sinhaladveepa, \nSivuhelaya, Heladiva, Heladveepa, Helabima, Seylan, Taprobane (by Greeks for the \nancient name Tambapanni), Thunsinhale, Sinhale, Ceylon and Sri Lanka. Buddhist \nscholars of ancient times referred to the island as Dhammadveepa \nor the island of Buddhism. Fa-Hien’s (400 CE) \nwritings & those of Xuan Zang and other ancient Chinese records refer to Sri \nLanka as Simhala, Sinhaladipa or land of the Sinhalas. Ptolemy \n(2nd<\/sup> century) although calls the island Taprobane, referred to \ninhabitants of the island as \u2018Salai\u2019. Sinhale (or \nSinhalay) has been the legitimate historical name, for many \ncenturies in the past, until about the early 19th<\/sup> century when the \npeople of the island were subject to European colonialism.  It was at this time \nthat the name Sinhale was corrupted by the British as Ceylon. It was 44 years \nafter gaining political independence from the British, in 1972, that the name \nSri Lanka was imposed on the island.  It should be noted that in the Sinhala \nversion of the Udarata Givisuma\u201d or the so-called Kandyan Convention of 1815, \nby which the country fell into the hands of the British, the island is referred \nto as Sinhale. Excluding the roughly 150 \nyears of British colonial rule, when the island was under colonial rule, Sri \nLanka has existed as an independent sovereign nation for about 2500 years. In \nfact, it is, one of the oldest countries in the world within its present \nborders. The boundaries of most countries have changed in the past.    \n<\/p>\n\n\n\n

Oldest \nBuddhist Country in The World <\/strong><\/p>\n\n\n\n

As \nmuch as 70% of the total population of Sri Lanka are Buddhists. Sri Lanka is the \noldest Buddhist country in the world, where Buddhism was the dominant \nreligion since 237 BCE or for more than 2250 years. It is \nnoteworthy that until about the 16th<\/sup> century, about 99% of the \npopulation of the island were Buddhists. In other \nwords, for some 1800 years, Sri Lanka was an exclusively Buddhist country with \nalmost the entire population being Buddhist. In terms of area and \nBuddhist population, Sri Lanka, is among the smallest of the 30 traditionally \nBuddhist countries in the world, which consist of substantial Buddhist \npopulations. Also, it is the smallest among the six Theravada Buddhist \ncountries, namely – Myanmar, Thailand, Laos, Cambodia, Sri Lanka, and India. \nAlthough small in area and population, Sri Lanka is by no means \u2018small\u2019 in terms \nof its global significance as a Buddhist country. It has been \nthe country where Buddhist teachings have been preserved in its original form or \nthe Theravada tradition, for over 2200 years. Buddhists across the world respect \nSri Lanka as the country where pure Buddhism prevails. It is the \ntraditional Sri Lanka Buddhist flag that has become the acknowledged global \nBuddhist flag in recent years. It was the recent initiative of Sri Lanka that \nled the United Nations, to celebrate Vesak as an important global event. \n<\/p>\n\n\n\n

Non-Violence and Peaceful Co-Existence<\/strong><\/p>\n\n\n\n

The Buddhist way of life is based fundamentally on non-violence and \npeaceful co-existence with others irrespective of ethnic, religious, and other \ndifferences. For some 2500 years, the Sinhala people were organized in terms of \ntheir royalty, nobility, spiritual hierarchy, their Kingdoms and Royal Capitals, \nand their irrigation-based farming system.  Buddhist \nvalues are geared at developing a social ethic which, would contribute to \nco-existence, mutual understanding, co-operation, and total harmony. To \nstrengthen impartiality, people are advised not to succumb to biases and \nprejudices not to give in to attachment, hatred, fear, confusion, but to rise \nabove them and do what is righteous. This concept of righteousness, which is \ndesignated by the term \u2018Dhamma\u2019 in fact, provides the firm foundation for the \nwhole of Buddhist culture. The general admonition is to do what is righteous \n(Dhamma) and avoid what is unrighteous (adhamma). On this basis, all that is \nbeneficial to oneself and others is considered meritorious (Punna) and wholesome \n(Kusala) and their opposites as demeritorious (Papa) and unwholesome (akusala). \nAs the Dhammapada (Stanza No.183) says: Not to do any evil, to cultivate good, \nto purify one\u2019s mind \u2013 this is the Teaching of the Buddha. It is on this basic \nteaching that Buddhist values are developed, lives are molded, and social \nrelations are cultivated. This explains why Buddhist culture attempts to nurture \nin the people a feeling for others, to mutually share with others moments of \nhappiness and joy, to show respect to elders, to care for parents to attend on \nthe sick and destitute, to honour and respect those who are deserving, to treat \nguests and visitors with friendliness and affection.<\/p>\n\n\n\n

Sinhala Buddhist National Culture  <\/strong><\/p>\n\n\n\n

Sri \nLanka\u2019s identity as a nation is based on the Sinhala Buddhist culture and the \nSinhala language which is the defining element of Sinhala culture. Buddhist norms \nand principles form the corner stones of \nthis unique culture. With the arrival and spread of Buddhism in the island, there came an \nera of unsurpassed attainments and achievements in the country.The \nisland’s civilization has achieved an individuality and identity of its own that \ndistinguishes it from its neighbors.<\/p>\n\n\n\n

All salient aspects of our national culture \u2013 tangible and \nintangible, either grew or evolved within the borders of our country. Sinhala \nlanguage and literature originated in Sri Lanka. Sinhala language in fact is the \nmost important defining element of our nation\u2019s culture and heritage, from \nhistoric times. The Sinhala language grew out of \nIndo-Aryan dialects and exists only in Sri Lanka and has its own distinguished \nliterary tradition. Sinhala is one of the world\u2019s oldest living \nlanguages.  There have been a wide range of languages in the world, particularly \nin Asia which lived and died without leaving evidence of their existence, \nbecause they were never written down. This is not the case with the Sinhala \nlanguage. All other languages used in Sri Lanka originated in other countries.  \nIt is significant to note that the overwhelming majority of people of Sri Lanka \nare distinguished by their language \u2013 Sinhala, which even today has a strong \nunifying effect in our motherland helping to reinforce the solidarity of our \npeople as a unique cultural entity in the world. Almost all place names of the \ncountry from historic times, are in the Sinhala language \u2013 in the North, South, \nEast, West and Central regions. <\/p>\n\n\n\n

Rich Cultural Heritage<\/strong><\/p>\n\n\n\n

Cultural heritage encompasses material culture, in the form of \nobjects, structures, sites, architecture, sculpture, paintings, and other forms \nof fine arts, as well as living (or expressive) culture in the form of language, \nliterature, customs, traditions, rituals, ceremonies, and festivals, performing \narts, music and so on. These unique forms of cultural expression provide this \ncountry with its distinct national identity. They are the living evidence of the \noutstanding cultural heritage of this nation. It was Buddhism that fashioned lifestyles, fostered the arts, and \ninspired the nation\u2019s architecture, sculpture, paintings, and other fine arts. \nIt led to the creation of stupes (pagodas), temples, monasteries, statues, and a \nfascinating diversity of aesthetically pleasing artistic ventures and cultural \nactivities.  It is important to note that all salient aspects of the national \nculture \u2013 tangible and intangible, either grew or evolved within the borders of \nSri Lanka. This includes the \nSinhala language and literature which originated in the island.  <\/p>\n\n\n\n

The exceptionally rich heritage of visual arts of the Sinhala \nBuddhist people of Sri Lanka, extends to a period that exceeds 2300 years, from \nthe 3rd century BCE to the 21st CE.  The Sinhala Buddhist culture is one of the World\u2019s oldest, \ncontinuous, unchanged cultures in existence.  It is one of world\u2019s important and \nexemplary cultures in existence. It is a civilization unique to Sri Lanka \nalone.  The simple and uncomplicated lifestyle promoted by Buddhist culture, \nis based on the five basic precepts of Buddhism. Non-violence, compassion, \ntolerance, morality, and peaceful coexistence with others and with nature are \nthe cornerstones of Buddhist culture.  <\/p>\n\n\n\n

                                                        \n                                                                             Despite \nforeign invasions, threats and various forms of challenges and atrocities, \nBuddhist culture has remained intact in the island, unlike the case with many \nancient cultures in most other countries in the world.  Throughout \nmost of its history, Sinhala kings and Buddhist institution of monks, played a \nmajor role in the development and maintenance of Buddhist culture and \ninstitutions in the island. The world \nrecognition of the greatness of this unique Sinhala Buddhist culture is \nreflected by the UNESCO designating ancient sites, including the ancient royal \ncapitals of the Sinhala people such – Anuradhapura, Polonnaruwa, Mahanuwara \n(Kandy), Sigiriya and Dambulla as World Heritage Sites. Ancient \nirrigation system developed by the Sinhala kings is still operational and is \nconsidered as – Engineering marvels. The earthen and stone dams and reservoirs \nsystems the canal network and related water control and management structures \nand techniques show the skills of the ancient Sinhala people.<\/p>\n\n\n\n

The Hela or Sinhala Nation  <\/strong><\/p>\n\n\n\n

There is only one nation in this island of Sri Lanka or Sinhale. A \n\u2018Nation\u2019 is a self-identifying group of people who share a common history, a \ncommon language, a common culture and most importantly a homeland. In other \nwords, a nation is the most persistent alliance or organization of three main \nsocial components -people-culture- territory. Culture can be defined as the \nsystem of shared beliefs, values, customs, behaviors, and artifacts that the \nmembers of society use to cope with their world and with one another, and that \nare transmitted from generation to generation through learning.  In a broader \nsense, a subculture is any group within a larger complex culture who has \ninterests that vary from those of the mainstream culture. In a more specific \nsense, it is a group with a distinct style and identity. Even though it is \nobvious that there are large number of subcultures within any given national \nculture, People live and think in ways that form finite patterns that can be \nmutually constructed through a constant process of social interaction. The \ncountry’s predominant culture is Sinhala Buddhist. Over the centuries, both \nHindus and Buddhists have co-existed well despite occasional politically \nmotivated power struggles. One should not be confusing the issue of citizens’ \nrights with that of a nation’s identity. <\/p>\n\n\n\n

There were Tamils or Dravidians in Sri Lanka for several centuries in \nthe past, most of them assimilated and appreciated the Sinhala Buddhist culture \nuntil the Europeans arrived and took control of our nation. Although we let them \ninto our land and offered them hospitality, in return they acted to undermine \nour country, the Buddhist religion, and tried to destroy our culture and thereby \nbreak the harmony in our society. With the adoption of a policy of \u2018divide and \nrule\u2019 by the British, it has been a continuing saga against Sinhala people, \nespecially the Buddhists. To serve their serf interests, the British were \nlargely responsible for germinating mistrust among the various ethnic groups and \namong our own people. <\/p>\n\n\n\n

Tamils cannot have a “right of self-determination” in Sri Lanka \nbecause the homeland of the Tamil nation is Tamil Nadu, and not Sri Lanka or \n\u2018Sinhale’ as the island was known in early times. Only the Sinhala nation has \nthe right to self-determination in Sinhale’. The real objective behind all this \ntalk of a “Tamil Nation and Tamils’ Right to Self-Determination” (which even the \nIndian Constitution does not recognize) is to make way for the racist Tamil LTTE \ndream of creating a Greater Tamil Eelam linking Sri Lanka’s North and East with \nTamil Nadu. The Tamils came from their motherland, the Tamilnadu where their \nculture and language originated. The Tamil nation of Tamilnadu is seven times \nbigger than Sri Lanka, where one needs to be a pure Tamil to hold any high \nofficial position. Tamils have their national heritage and aspirations protected \nwithin Tamilnadu. <\/p>\n\n\n\n

Violation of National Interests   <\/strong><\/strong><\/p>\n\n\n\n

Hela nationals will not tolerate any community or person who whilst \nliving in the Hela Nation and considering it their home, deliberately misusing \nsuch privilege by scheming and adopting violent and extreme actions or \ncontributing to such actions violating the sovereignty, dignity, and territorial \nintegrity of the Sinhala Nation. This includes the ridiculously false and \nunfounded claims made by Tamil and Muslim leaders in pursuit of carving out \nethnic or religious enclaves within the Sinhala Nation, merely because some of \nthem had lived in some specific places in the country for extended periods of \ntime. Persons with such self-serving objectives and attitudes are traitors of \nthe Nation and should be tolerated under any circumstances. There is no place in \nthe Hela Nation for such traitors, double crossers, renegades, turncoats, \ncollaborators of enemies, criminals and terrorists, conspirators, connivers, \nschemers and emissaries, spies, secret agents, undercover agents, and double \nagents of the enemies of the Sinhala Nation. <\/p>\n\n\n\n

Maintaining the foremost place for Buddhism and protecting and \nfostering the Buddha Sasana should be essential components of any Constitution \nof Sri Lanka. The unitary character of the country and the supremacy of the \nParliament should always be maintained thereby preventing any form of separatism \nincluding federalism or administrative units based on Race, Religion or \nLanguage. Police should operate within the entire territory of Sri Lanka under \nthe direction and control of Inspector General of Police who is the head of Sri \nLanka Police Force. State land must always be vested with the Republic of Sri Lanka. The \nParliament should have full control over public Finance and no institution \nshould be permitted to receive funds from any foreign source, without the \napproval of the President or the Cabinet of Ministers.  <\/p>\n\n\n\n

In Sri Lanka, the granting of excessive rights to minorities in the \nform of alien-national rights of language and culture, land rights and police \npowers and so on, and thereby eventually enabling them to form separate ethnic \nenclaves in different parts of the island should not be permitted under any \ncircumstances.  Such action as evident today, will be strongly resisted by the \nnation\u2019s patriotic forces, including Buddhist monks who have from historic times \nbeen in the forefront in promoting and protecting the Sinhala Buddhist culture \nof the island. These patriotic forces will not tolerate any disintegration of \nthe national sovereignty, the cultural integrity, and the long-established \nterritorial integrity of the country. There has been serious deprivation of the legitimate rights of the \nSinhala Buddhists, in recent times.  In Sri Lanka, many Bhikkhus have entered \nthe political arena to ensure the protection of Buddhist heritage, the Buddha \nSasana and Buddhist values which undermined and subject to threats in recent \ntimes. Their main motive is to safeguard the national heritage and culture and \nthereby to secure the rights of the Sinhala Buddhists. <\/p>\n\n\n\n

Merge with the Host Nation<\/strong><\/p>\n\n\n\n

Those settling down or have already settled down in host countries \nhave a bounden duty to merge with the host nation into a single coherent nation \nof members.  It is basically, a state of mindset, not necessarily physical \ninteraction. Within these host countries, human rights and civic rights of the \nhost nation are what the settler minorities are entitled to and not the \nalien-national rights of the countries of their national origins they left \nbehind for pastures anew. Their alien-national rights will shift to the private \ndomain when in host countries and not to threaten the national sovereignty of \nthe host countries either. <\/p>\n\n\n\n

Sri Lanka wants all non-indigenous minorities of our nation such as \nthe Tamils, Muslims, Moors and others of whatever label, to be a part of our \nNation, to join the country\u2019s mainstream, just the way how minority communities \nare expected to do in all countries of the world, especially in places like \nCanada, Australia, USA, UK, Norway and help to strengthen our nation founded on \nthe noble principles of non-violence, tolerance, compassion, where peaceful \nco-habitation has been the cornerstone from historic times. Forgiving and \nforgetting\u201d has been the attitude of our people, even to those who have harmed \nus repeatedly from historic times, because our people know that eventually \njustice and truth will prevail. <\/strong><\/p>\n\n\n\n

Initiatives of Bhikkhus as Traditional Leaders <\/strong><\/p>\n\n\n\n

Our Bhikkhus, the traditional leaders of the nation, should \nnecessarily be in the forefront in movements aimed at protecting and promoting \nthe Buddha Sasana and important national interests, especially when they are \nunder threat.  Many Bhikkhus have voluntarily made their choice to take an open \npublic stand on issues surrounding Buddhism and Buddhist culture which is the \ngreatest treasure that our country could offer to the world, to humanity. Our \nBhikkhus have become a thorn in the flesh of racists, religious extremists, the \nrecent breed of inter-faith dialogue facilitators, those in the ethnic and human \nrights businesses and above all those who are funded or backed by extremist \nforeign anti-Sinhala or anti-Buddhist elements.  <\/p>\n\n\n\n

Why should anyone feel uncomfortable when Bhikkhus, the traditional \nspiritual leaders of our country, <\/strong>take the initiative and provide \nnecessary leadership to protect the greatest wealth of this nation \u2013 our \nBuddhist cultural heritage. Like anyone else, under a democratic system, \nBhikkhus are eligible to exercise their rights, including political rights. \nThose who object to the initiative taken by our Bhikkhus appear to be those with \nulterior motives, having their own self-interests and opposed to the \nstrengthening and consolidation of Buddhist culture in this country. They in \nfact are resorting to devious unwholesome activities that are contrary to \nBuddhist norms and principles which have been preserved and promoted for \nthousands of years in this country, by the large majority of its inhabitants. \nThese undesirable elements may be feeling uncomfortable about recent changes in \nthe country, especially with the emergence of a political leadership that is \nrepresentative of the aspirations of the mainstream Sinhala Buddhist community \nof the island. The recent \nelection of Gotabaya Rajapaksa as the President of Sri Lanka, with the \noverwhelming support of the Sinhala, the dominant community of the island, can \nbe considered as a definite positive development in the country. <\/p>\n\n\n\n

                                                                                                                                                     \nSinhala Buddhist Leadership <\/strong><\/p>\n\n\n\n

The forthcoming parliamentary election provides the opportunity for \npeople to elect such upright, capable and patriotic individuals to work for the \nwelfare of the country, and for the consolidation of the Sinhala Buddhist \ncultural legacy of the nation. Genuine and practicing Buddhists of our country, \nor in general, those who strictly follow the Five Precepts, should be more \nactively involved in politics either directly or indirectly. Most of the ills of \nour nation\u2019s political life could be attributed to the absence or withdrawal of \ngenuine Buddhists from the nation\u2019s political arena and the domain of the media \nwhere they could be quite influential in bringing about necessary changes in \npublic opinion of issues that are of national importance. Genuine Buddhists have \na duty by the nation, which is founded on Buddhist principles, to be fully \ninvolved and participating in organizations working for the welfare of the \nnation. This is particularly relevant today because our nation is severely \nthreatened at present by diverse negative forces both local and foreign. \n<\/p>\n\n\n\n

It is the Buddhist perspective to public life and decision-making, \nthat is most needed today, especially in the country\u2019s political domain and \nadministration. We need compassionate politicians and professionals with \nunselfish and mindful interest in the welfare of the country. This alone can \nbring about needed positive changes in public life which has been for decades, \ninfected with dishonesty, crime, and corruption. The impact and influence of \ngenuine, selfless patriotic Buddhist leaders, can make a big difference. They \ncan help to generate a wholesome political culture, that is characterized by \nBuddhist approaches and attitudes and a truly Buddhist atmosphere, conducive to \nthe development of a healthy political climate in our nation, so that all \nnationals will benefit irrespective of their diverse origins and \ncultural-religious inclinations.   <\/p>\n\n\n\n

Politics in fact is simply about deciding how to live together \npeaceably while bringing together the wide variety of perspectives available in \nthe human realm. It is something necessary and something creative.  Politics is \npart of our life. If we regard all life as sacred and politics is a part of \nlife, then politics must be sacred. Politics is not an inherently unclean and \nbase activity. It becomes dirty in the way that everything else becomes dirty. \nThat is, through lack of attention, through lack of mindfulness, through ego, \nall of which resulting in greed, hatred, and delusion. The best kind of politics \ncan take the profound viewpoints and virtues of spiritual practice and apply \nthem in the public realm. Buddhism can be of fundamental help in this regard. If \nwe do not bring spiritual virtues to the public arena, we are destined to both a \nselfish kind of spirituality and a selfish kind of government, devoid of vision \nand meaning. It is time that increasingly of our genuine and practicing \nBuddhists entered the political arena in various influential capacities. \n<\/p>\n\n\n\n

Socially Engaged Buddhism<\/strong><\/p>\n\n\n\n

Buddhism has always been engaged in various socio-political contexts. \nThe idea of interdependence is widely associated with Buddhism. Buddhism is the \nreligion of Human Ecology. Engaging in the lives of others through compassion, \nsacrifice and service is the worthy spiritual path that the contemporary world \nneeds to observe.  Buddhists need to expand our approach or shift somewhat away \nfrom those traditional customs that excessively promote monasticism and \nindividual salvation. They should become more socially engaged and be more \nconcerned about service to the community, the human habitat, and the environment \nin general. Buddhists need to broaden their spiritual practices to include both \nfamily and community and the social and environmental concerns of the broader \nworld. We need to be better able to identify and understand social hardships, \nmisery, and perils, and can do something tangible to relieve them.  It is time \nthat we as Buddhists involve ourselves in an organized manner, become socially \nengaged and apply Buddhism to matters of everyday life, individual work, family, \npolitics, and the community.  It needs to be a direct application of Buddhist \nprinciples and concepts to the overall development of our motherland, to the \nvaried social, economic, and political issues that have implications for the \nshort and long term welfare and development of our motherland, the only country \nof the Sinhala community.              <\/p>\n\n\n\n

Dr. Daya Hewapathirane\u00a0\u00a0\u00a0\u00a0\u00a0 daya.hewapathirane@gmail.com<\/a>\u00a0\u00a0\u00a0\u00a0<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Dr. Daya Hewapathirane\u00a0\u00a0\u00a0 Sinhala is the ethnic group native to Sri Lanka, forming the mainstream or the dominant indigenous community of the island for more than 2500 years. In fact, Sri Lanka is the only national sovereign motherland of the Sinhala people. Their culture, way of life and their Sinhala language originated and developed in […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":true,"template":"","format":"standard","meta":{"footnotes":""},"categories":[101],"tags":[],"class_list":["post-97346","post","type-post","status-publish","format-standard","hentry","category-dr-daya-hewapathirane"],"_links":{"self":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts\/97346","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=97346"}],"version-history":[{"count":0,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts\/97346\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/media?parent=97346"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/categories?post=97346"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/tags?post=97346"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}