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by Andrew Scott

In the modern world, mass communication is a subject spread far and wide and even higher seats of learning such as the universities provide various courses if study in the subject System of mass communication have come a very long way since the dawn of human civilisation, and today the entire world is flooded with numerous sophisticated systems of mass communication which are both quick and efficient. Meanwhile, it is also worth recalling, at least occasionally, the traditional systems of mass communication which provide a strong base for the development and spread of almost all modern systems of mass communications.

There is no doubt that man has attempted to communicate his ideas and feelings to others from the time of his very creation. Before man developed speech he communicated his ideas by means of various signs and symbols and in both primitive and in developed societies even today, signs, gestures and symbols are used for communication in almost all cultures.

During the early days the lighting of a fire was a universally accepted and popular means of communication. The smoke was observed from far and the nature of the smoke conveyed different shades of meaning. Especially when the land was invaded by an enemy a fire was lighted on the top of a mountain to warn countrymen of the arrival of the invading army. Thus, a fire lit at a strategic site, usually on the top of a hill, was used to notify danger to the country. This traditional practice was used from time immemorial, especially during the time of the Sinhala kings.

Signs and symbols were also considered an important aspect of mass communication. A few mango or margosa leaves hung at the entrance to an abode announced the presence of a person suffering from a contagious disease and leaves or twigs were hung to mark the path that one had to tread particularly in a jungle.

It is interesting to record that an Amude (loin-cloth) was a commonly-accepted symbol of sexual intercourse in ancient Sri Lanka. In homes where polygamy was practised the husband who desired the common wife hung the loin-cloth on the door when they were together. In ancient Sri Lanka the mat too was considered a symbol of sex and if a woman threw a mat on the floor in the presence or a man, it meant her eagerness and will to sexually satisfy him.

Flags and colours were also and still are important components of traditional communication. For instance a white or a black flag signifies an occasion of great sorrow such as death. On specially Buddhist religious occasions white or yellow are the symbolic colours. White is also a symbol of peace and goodwill while read is considered an unlucky colour or symbol of danger.

During the time of the Sinhala kings and even as recently as the British period the services of the 'Anaberakaraya (drummer or tom-tom beater) were used to communicate important messages to the masses. This method was adopted commonly to announce royal proclamations during the time of the kings of Sri Lanka, In ancient Sri Lanka the 'Anaberakaraya' was the most important channel of communication between the kings and his subjects.

Even today, the village kade, the Ambalama (where one is available), the Gamarala's house, the village well and the common bathing place, such as a river or spout (pihilla) are important places where people have got used to listening and discussing interesting news and exchanging ideas with each other on topics of mutual interest.

During socio-cultural events such as pilgrimages to distant places, marriages and deaths villagers came in contact with relations and friends from neighbouring areas with whom they exchanged ideas and news about various things of human interest.

Especially among the rural folk of Sri Lanka (and even in other countries) variants of the hoot (huwa) are an important and easy means of mass communication.

Still the hoot is made use of to indicate one's direction to others, especially in jungle, to announce one's presence in a particular place, to frighten wild animals and as a means of protest. A hoot indicates different shades of meaning according to its tone and place of origin.

Other verbal forms of mass communication such as the Katakathas (gossip) are useful forms of verbal communication. It is well known that katakathas spread news faster than even newspapers and other modern media of mass communication. Of course, emotionally charged katakathas can be very harmful to any society and for this reason governments have to take serious steps to arrest their spread when it is felt that such gossip would be harmful to the peaceful life of the community.

The traditional Viriduakarayas or the folk who recite songs also brought news to the village as well as to the town. Such people were commonly seen in our bus stands and railway stations and village fairs but today they have become a fast-dwindling tribe.

Along with the introduction of printing came the Kavi Kola Karayas who composed verses about the important news in the immediate society. Whether it was murder, robbery, arson or eloping the event was described in lively verse, using the choicest of language and were recited in public places where those who were really interested in the Kavi Kolaya bought a copy paying a very nominal price.

Writings on walls, desks, chairs and even on the walls in public places have become a forceful form of mass communication. Of course, some of them are mostly erotic in character.

Another form of effective mass communication is the wall-poster and the banners which are today one of the most effective forms of political propaganda.

Some of them are very artistic and are written in appealing language. It is interesting to recall that even though we have superbly evolved modern forms of mass media, these traditional methods of communication are frequently used throughout the world.

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Copyright 2001 The Associated Newspapers of Ceylon Ltd.
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