|
|
 |
 |
 |
| Wednesday, 7 January 2004 |
 |
|
 |
Artscope | |
| News Business Features Editorial Security Politics World Letters Sports Obituaries
|
For a richer life, a consciousness of the past Sinhala Gahaniya When history was outlawed from our schools, it began a nose dive that sent the younger generation towards ignorance about our past, alienation from our values and culture, thus making our soil a 'mudu bima' unloved and often spurned, preparing people for defeatism and opening the doors to a predatory homogenous global culture, unfamiliar to our roots. It even erased the common cliche from their minds that those who do not learn the lessons of history (what history?) are condemned to relive it. It has happened to us. I think it is relevant to say that Rupa Saparamadu is the daughter of our most known and respected author Martin Wickremasinghe. Very much her father's daughter she is trying to restore to these fragmented minds, may be young, may be old, that without history we are what an Indian savant, Anagarika Govinda has to say.... 'thus cut off from their past men lose their roots, and can find security only in the herd and happiness only in the satisfaction of their ephemeral needs.... what however is it that distinguishes man from animal, if not consciousness of the past, a consciousness that stretches beyond the limitations of his momentary time-conditioned individuality'. 'It is this wider and richer consciousness, this oneness with the creative seeds hidden in the womb of an ever young past, which makes the difference not only between human and animal consciousness, but between a cultured and uncultured mind. Only such nations are truly civilized which are rich in tradition and consciousness of the past....' Analysis So also in the words of M. A. Durand Appuhamy, a Sri Lankan writer: 'In addition to self knowledge, the study of history will enable us to know how we the present generation, came to be what we are, who our ancestors have been, what were the consequences of their activities, what were their hopes fears, goals, and the forces they had to contend with. Indeed the very identity of our ancestors does impart a sense of identity to their successors, which in Sri Lanka today is under attack by some expatriate academics.' This long introduction serves to bring the reader to Rupa Saparamadu's earlier picture story history books for children. One can only refer to them, such as Pandukabhaya, Devanampiyatissa, Dutugemunu, written in both Sinhala and English. They are an enjoyable introduction to history for children. Most informative are her picture books on 'Irrigation and water conservation' and 'Steel technology'. Do our children even know that we had advanced expertise in steel technology. There are many more to follow. Saparamadu analyses highlights in the lives of some outstanding women such as Yasodhara, Prajapathi Gothami, Sanghamitta, Vihara Maha Devi and goes on to look at fictional characters from 'Gamperaliya'. 'Sinhala Gahaniya' is a kind of song of triumph, a tribute and a tireless recognition of the Sinhala woman's almost unfettered independence and courage, her confidence in herself, her stoic endurance, perseverance, her ability to step into the vacuum at short notice, and that great good quality of compassion and sharing. All this is bonded by the Buddhist ethos, traditional life patterns, customary laws which gave her inner strength to overcome her circumstances, rise above them. She is not to be mixed up with Indian women, which is often done, because of the Buddhistic, liberal climate in which she evolved. You could say that this Sinhala woman is artful enough to acquire a certain matriarchalism which gave the high profile to the male and retained the substance for herself. She never erased that coquettish smile from her face, celebrated in folklore. And in this complex scenario of bringing, having and doing, Saparamadu explains, how this female approaches the male of the species, not in confrontation, but in partnership - which is the Buddhistic view. Adverse comments Vihara Maha Devi, not soft and bashful, but strong and insightful, a heroic queen skilled in the arts of war accompanies her warrior son, not to fight, but to advise him. These are women who lived in a paternalistic society, but held their own, in an ambience in which patriotism, customary laws and value systems, religious influences mingled and jelled. Saparamadu has adverse comments for the western feminist, always confrontational with the male, resentful and angry. Here in this country, Saparamadu points out it is different, the woman is a mother goddess in a dichotomy of force, in a Tao - like concept of a circle divided in two, yet united in one. She pays great attention to the customary laws which moulded these humane, practical, equitable modes of conduct which were not for early Victorian prudes and restrictive practices. Women flowered in that society which had no bastards. They were all children - the same bundles with wriggling toes and curling smiles. Father, mother and extended family were responsible for children whether they were legitimate or not. These then are some of the reasons why history has to get back in to our curriculum. The Sinhala woman is an individual in her own right. She is not considered unclean. With the coming of Buddhism Brahmanic prejudices were sluiced off her image. Of Yasodhara the writer makes the interesting point that she knew the mind of Prince Siddhartha and she did not cry when he left, it is said. Being of the (shatriya) warrior caste she grew up to face the exigencies of that dangerous vocation. She did not behave like an abandoned woman but she took to the spiritual life like him. Among these exceptional women was Prajapathi Gotami who went on strike before the Buddha, demanding that she and 500 women be ordained as bhikkhunis. She and the shaven headed, yellow robed women finally had their way. Saparamadu also makes the point that even at that time under Jaina teaching there were 30,000 women in robes, which goes to show that this was acceptable. Sangamitta, first woman ambassador from India, has been embraced by Sri Lankan Buddhists as their own. It is significant that Emperor Asoka picked a woman to carry the Bo-sapling to Sri Lanka. She pioneered the establishment of the bhikkhuni sasana here. But as Saparamadu records what was even more exceptional of these bhikkhunis was the fact that they braved the seas, twice to go to China in the 5th century to ordain bhikkhunis there. The author has picked women from her father's novel "Gamperaliya" - Matara Hamine, Anula, Nanda and Katerina as she looks at local personalities. 'she says: These are the women of "Gamperaliya". They are also the Sinhala women. Flexibility They were individualistic despite a difference in flexibility and adaptability to the societal changes which engulfed them. They absorbed the transformation gracefully, but for the most part traditional approaches and behaviour patterns held, while they fitted themselves into the needs and thinking of the time. Each took it in her own way, not always painlessly, but seeing things as they were (an almost unconscious seeping of Buddhist teaching) and survived. Matara Hamine, compassionate mother-kind, flexible, practical and controlled in an emotional upheaval, she comes to grips with the reality. Her son-in-law gone, Piyal had to become good enough for her daughter. To cling irrationally to past values was to accelerate the fast slide to further impoverishment. Was she practical? Was there a trace of expediency? Who cares, she had to take change as it came. Anula the unmarried elder sister was different deep, kind, wise, strong enough to overcome her own emotional pulls. She understood why her mother had to temporize. Internally spiritual, with a certain commitment to customs and tradition, she took events in her stride. Nanda, rather superficial, less understanding of the way of life which gave Anula anchorage, she uprooted herself, which Anula did not do, embraced the commercial comforts of the town to live her life, to each her own. Saparamadu's book is replete with details of a life which went before: About marriage, children, virginity, and domestic arrangements, customary law, harmony and individuality, dress, the cultural changes under missionary activity, the great freedom of women has wives, widows, divorces, owners of property, and the lack of prudery. As a teenager I used to stare curiously at the topless women, young and old at Kuruwita where we lived. Sometimes half covered, no-one seemed to care a fig. So we might look at Saparamadu's approach, though it is not new, she says. The ancient Sinhalese looked at sexuality in a moderate, controlled manner. This was common to both sexes. Perhaps it was because sexuality was considered a strong human biological need. It was during the journey through sansara that the Buddhist tries to sublimate these strong urges. This was probably the reason why no laws were passed banning polygamy and polyandry. - Mallika Wanigasundara **** Back **** |
|
News | Business | Features
| Editorial | Security
Produced by Lake House |
