Exciting tales from Mahavamsa

Monarchs of Lanka

Dayawansa Jayakody publication, Colombo 10

Review: Somapala ARANDARA

HISTORY: In a discussion on works of history, I cannot ignore Herodotus, the Greek historian (known as the Father of Histories) since he traversed the frontiers of history with his reputed and revered work, “The Histories”.

A. C. Burn, had this to say about Herodotus: “The Father of history is also the father of comparative anthropology, Moreover, the charm of his story, which is the charm of its author, produced the effect that, even when later classical authors or early moderns censured him as over-credulous or even an outright liar, they never stopped reading him; nor did the ancient world permit his work to be lost. That charm never fails.”

There is a similar attitude and curiosity in us when reading the history of our own Mother Lanka. Reading stories is fascinating not only for children but also for adults. With a view to making children imbibe the culture and tradition of the past of our country, there have been published many books by various authors.

In the early twentieth century, Mrs Marie Musaeus Higgins, the founder principal of Musaeus College published two volumes of “Stories from the History of Ceylon” based on the Mahavamsa.

factual anecdotes

She began her task with the pre-history based mostly on factual anecdotes but may be with a bit of fiction and fantasy, connected with Ravana, a powerful aboriginal king of Lanka.

I feel that more research ought to be initiated by scholars in the disciplines of anthropology, archaeology, history and literature to glean and record facts regarding King Rawana for the benefit of the future generations.

Jambapanni Geethaya

Of the latest publications on this matter, I have come across two works of note: one, a poetical work called “Jambapanni Geethaya” by Dr. Premachandra Magammana; and, the other, the more recent one being “Monarchs of Lanka” by Premasiri Mahingoda.

Premasiri Mahingoda’s “Monarchs of Lanka” covers the period from Ravana to Rajasinghe. Hard work, imaginative bliss, perceptive intellect and scrupulous attention seem to have had a bearing on his attempt.

A salient feature of his latest literary work is his clarity. I have seen a few readings of the Mahavamsa by some authors but Mahingoda’s work offers the reader with the most comprehensive, concise and appealing approach to the study of Lanka’s history.

The opening chapter on Ravana captures the reader’s inquisitiveness in historical events fringed with mythology.

Ravana’s intention

There are two contradictory views on Ravana’s intention of abducting Seetha. One school holds fast the view that he did so to satisfy his erotic passion as Seetha was extremely beautiful.

The other opinion is that he did so with a strong emotion of revenge on the dastardly act by Rama’s brother, Luxman, of cutting the nose of Ravana’s sister, Suparnakha, mistaking her for a she-demon but Ravana never made any sexual advances towards her.

Premasiri Mahingoda’s “Monarchs of Lanka” presents the historical events fascinatingly but succinctly.

He sets forth giving the lineage of kings in chronological and graceful array. One can use this book as a story-book to read with pleasure and also as a book of reference at hand.

The author kindles the curiosity of the reader mostly with graphic descriptions of the outstanding figures of rulers who dominated the land of Lanka in various ways like Pandukabhaya, Devenampiyatissa, Dutugemunu, Walagamba, Queen Anula, Gajaba, Sri Sangabodhi, Mahasen, Buddhadasa, Dhathusena, Kumaradasa, Queen Seelawathie, Kalinga Magha and Mayadunne, only to name a few notable characters.

“Monarchs of Lanka “will certainly adorn a library not only as a book of tales but also as a short and sweet version of the tough tome, Mahavamsa.

Racial discrimination: Fact and fiction

Conflict Resolution - Lessons for Sri Lanka

Author: G.D.C. Weerasinghe

Publisher: Lake House Printers and Publishers Limited

Pages 64

Review: Janaka PERERA

POLICY: To the discerning reader this book brings to mind the story of a cat burglar who took to his heels (before he was identified) when the inmates of a house raised alarm.

When they and the neighbours joined in the chase, they were unaware that the burglar and his accomplices too had joined the crowd, shouting “thief, thief!”

Our ‘alternative policy’ pundits and ‘conflict resolution’ advocates are no better than the burglar’s accomplices.

The author’s forceful arguments effectively prove that they and separatist political elements have been misleading the Sri Lankan public on ethnic issues right from the start of the current national crisis, whereas the real culprits were elsewhere.

The significance of this book is that it defines what is real discrimination. In analyzing Sri Lanka’s situation, he draws parallels between this country and other States both in the East and West through history to this day.

He says that Tamils who constitute nearly nine percent of Malaysia’s population “would not dare to call” that country’s Bhoomiputhra (Sons of the Soil) policy discrimination.

Similarly, the influential Chinese leadership in Malaysia acquiesced with this policy. And this regardless of the fact that the ethnic inferno of 1969 claimed thousands of Chinese lives and Chinese business establishments were looted and burnt.

“The carnage inflicted on the Chinese in Malaysia in 1969, far exceeded the violence that engulfed Sri Lanka in 1983.”

Demand

Yet the Chinese (who before the riots controlled virtually the entire economy of Malaysia) did not demand ‘freedom’ for a fictional,traditional Chinese Homeland in Malaysia while having a land of origin which is mainland China.

But in Sri Lanka racist separatists began planting the ‘homeland’ idea in the minds of the Tamil people long before the July 1983 events.

In the 1960s they indirectly engineered the Education Department Circular that ordered children of Tamil parents to study in the Tamil medium and Sinhala students to study in Sinhala.

The author sees it as “the most pernicious order” issued by the department. It prevented children of all communities from studying in one classroom and thereby developing bonds of friendship as in the days of British colonial rule.

The author recalls the Federal Party (a member of Dudley Senanayake’s seven party ruling alliance) threatening to leave the government if this principle of educating Tamil students only in Tamil was not accepted.

“This was the first major blow Tamil racists struck to divide the country.”

The Federalists had thus bamboozled the government into implementing this “most insidious and corrosive move” made to prevent the creation of a United Sri Lanka.

Medium

“The fact that Tamil children might study in Sinhala in Colombo does not mean that they lose their Tamil identity. In fact, the leaders who led the Sinhala and Tamil resurgence were educated in English schools. They had not lost their Sinhala or Tamil identity.”

The author draws attention to Spain where the Basques were not allowed to use their language officially. No state school taught the Basque language. They could not conduct broadcasts in the Basque language.

Similarly, the Catolonians were not allowed to use their language in Spain. It is only after the European Union was established, that they were allowed to use their language in their regions. Tamil and Sinhala are our official languages which are given equal status by law.

He also draws attention to Professor S. Ratnajeevan Hoole’s book. The Exile Returned to prove that the Vellalalas treatment of low castes in the Jaffna penninsula was far worse than any alleged acts of Sinhala discrimination against Tamils.

“The low status of the pariah was strongly impressed on Tharmaratnam one morning as he had been walking to school. A pariah who used to go that way and was susceptible to fits had an epileptic attack and was lying on the road. It was not until some low caste people passed that way that the man received some attention. When he came to his senses, he wanted some water.

When those who had stopped to help asked the people in the neighbourhood for water, it took a long time for it to come. For they, being relunctant to give their cups and thereby have them ‘polluted,’ were looking out for the shell of a coconut in which to serve the water”. (page 125)

Despicable practice

This despicable practice had been alive and well as late as 1983 when Tamil refugees from Trincomalee in Jaffna were offered water in coconut shells.

Drawing attention to the United Kingdom author observes: “...1801, the English destroyed the Welsh language, Cornish language and Gaelic language spoken by the Irish and the Scots.

I wish to draw your attention to the March 2006 copy of the National Geographic Magazine. With reference to Celtics on page 81 it states: ‘The English and the French banned or restricted their languages, their instruments and music, their names, their right to own property, and in the case of the kilt-wearing Scottish Highland clans, even their clothing.

It is a bit miraculous that the Celtic civilization survived in any form. By clinging to the fringes, geographically and culturally, the Celts refused to be obliterated’.”

Yet these are States that try to teach us on how to treat minorities!

According to the author, the present Sri Lanka Constitution adequately devolves power on the Provincial Councils. Once the war is over, there could be effective administration through these Councils, he says.

“But in an entirely Sinhala area such as Akurassa, it is unrealistic to expect a reply in Tamil for a letter written in Tamil. And nobody has so far defined what is meant by the 13th amendment to the Constitution and where it is stated that Sinhala and Tamil are official languages.

In the Southern towns where there are large numbers of Tamil speaking people, replies could be sent in the language in which the letter is written. All these matters can be addressed during negotiations and a suitable solution arrived at.”

He stresses the need to give Tamil language regional status.

Strategic interest

The author also stresses the need to avoid any actions would harm the strategic interest of India.

As he sees Delhi will act with a great deal of caution when dealing with Sri Lanka’s crisis. India would also maintain links with the non-Tiger Tamil groups, as it is necessary to do so for their long term strategic interest.

It is very likely that sections of the ‘peace’ brigade and other political brigands will reject the contents of this book as “Sinhala Chauvuinist (their stock phrase) nonsense.” To others it may seem controversial. Yet to everyone it is food for thought.

It would have been preferable if the author had further elaborated his views on a future Sri Lankan national policy that could have been a subject for discussion. Nevertheless this book is a must for all those seeking a lasting and honorable peace for Sri Lanka.

The book will be launched at a ceremony held at the All Ceylon Buddhist Congress Hall, Bauddhaloka Mawatha on February 15. Presidential Adviser and President of the National Joint Committee Dr. Piyasena Dissanayake will deliver the keynote address at this event.

A novel that deserves readers’ attention

Paayan Punsanda

Author: Ben Rasnaek

Saraswathie Publishers, 2160, Circular Road, Divulapitiya

Review: Dr. P. G. PUNCHIHEWA

CREATIVE WRITING: The Sinhala reader has known Ben Rasnaek hitherto as a writer on academic subjects like delinquency, alcoholism, suicide, tobacco abuse, drug abuse etc. and a translator of books on acting, education, alcoholism etc. His book on counselling is indeed an excellent guide on the subject.

His latest endeavour, Paayan Punsanda, depicts him as a creative writer, in addition to his being a writer of academic themes.

The close spiritual and social relationship that existed between the temple and the village has, from the recent past, begun to decline and deteriorate on account of a multiplicity of reasons.

Hence, the village community, as a whole and as individuals, has become helpless. This background has provided encouragement for conversion of poverty-stricken villagers into other religions.

Ben Rasnaek has presented in his novel a creative solution to this problem without hatred, antagonism or vindictiveness against the forces involved.

It is the “Buddhist Way” and it should be ushered in by the temple. “Paayan Punsanda” is the story of a Buddhist monk who offered such a leadership.

As the incumbent of the village temple in Binaragama Ven. Kumbukgama Ratanasara is loved and revered by the villagers who treasured the concern and friendship he showed them.

Mature, wise and well informed he always extended compassion and help to those who sought his guidance and advice. Yet he never told his followers that he wanted anything for himself.

Binaragama consisted of more than 50 rural families and a host of encroachers of government land. Illiteracy, poverty, and the inadequacy of land oppressed them relentlessly.

It is through the unrelenting endeavour of Ven. Ratanasara that the unjust effort at converting the villagers into other religions by exploiting this situation, is made unsuccessful.

He gives priority to developing the village and improving the lot of the villagers, but not the improvement of the temple. Ven. Sobhitha of the nearby temple offers criticism; “You never organise a pirith chanting ceremony : nor do you participate in them.”

University educated Ven. Ratanasara knew that prior to the development of the village the statistics necessary had to be collected. After the completion of this task a systematic, well-planned effort was launched.

The service rendered through such leadership is expressed by Ben Rasnaek through one character thus, “Now this community has understood the facts, completed the construction of the road and houses, organised health activities, cultivated the stream reservation and above all now they act with understanding and effort. In addition they organise themselves and solve the problems.”

The result of all these efforts is the failure of the subtle efforts to convert the villagers into other religions, Peter, the husband of Ranmenike who is the target of Margret of another religion, addresses Margret thus., “It doesn’t matter lady. This place is good enough for us. We will never desert our monk who has done so much for us whatever you say.”

It is obvious that, unknown to the villagers, Ven. Ratanasara makes the supreme sacrifice of offering his life for the welfare of the helpless and the abandoned, by neglecting his critical illness for which he is finally compelled to rush to the cancer hospital. His monologue on his way to the hospital is indeed deeply moving, because it is the truth.

The message of “Paayan Punsanda” and the way it is presented arrests the reader’s mind. Throughout the story is a manifestation of Ben Rasnaek’s enviable knowledge of rural life, the way villagers think, talk and behave. He depicts them with such simplicity, effortlessly enhancing the value of this rare effort.

It is a matter of regret that “Paayan Punsanda” has not received the attention it so richly deserves. It is with utmost sincerity that I introduce his novel as one of the best I have read in the recent past.

Provocative work dealing with human existence

Imagining Karma

Ethical Transformation in Amerindian, Buddhist, and Greek Rebirth

Author: Gananath OBEYESEKERE

University of California Press, 2002. 520pp.

Review: Premakumara De SILVA, Ph.D., Senior Lecturer, Department of Sociology, University of Colombo.

REBIRTH: Gananath Obeyesekere, professor emeritus of Anthropology at Princeton University, is no doubt one of the world’s greatest living Anthropologists.

The impressive genre of works he has produced over the years has earned him a canonical status within the discipline of Anthropology. His recent work, ‘Cannibal Talk: The Man-Eating Myth and Human Sacrifice in the South Seas (2005) solidify this status.

Obeyesekere prior work ‘Imagining Karma’ (2002), a study of the concept and practice of reincarnation, is one of the grandest theoretical labours that speaks to the theme rebirth from a broad cross-cultural perspective.

It explores in rich detail the beliefs of small-scale societies of West Africa, Melanesia, Siberia, Canada, and the northwest coast of North America, and compares their ideas with those of the ancient and modern Indic civilizations and with the Greek rebirth theories of Pythagoras, Empedocles, Pindar, and Plato.

This groundbreaking study shows that rebirth eschatologies are not unique to Indian religious tradition as many Indologists and intellectuals assume, but are found scattered in other parts of the world. In his words:

My initial rationale for embarking on this project was to justify decentering India as the home and ground of rebirth. But I go beyond my Buddhist prejudice to a vision of a larger purpose: I explore the common fate of those societies that through historical accident or through the circulation of ideas or through independent invention...in reincarnation as an integral part of their larger eschatological and cosmological belief systems (2002:XV).

Obeyesekere demonstrates the process by which a simple rebirth eschatology is transformed into the Greek rebirth eschatology and the Buddhist karmic eschatology.

As far as small-scale societies are concerned there were no ethical or moral (good or bad behavior sends one at death to heaven or hell) questions that determined one’s rebirth.

But in “civilized societies” ‘ethicization’ that affects a person’s destiny after death. Obeyesekere argues quite convincingly that when ethicization is systematically introduced into any rebirth eschatology the latter must logically transform itself into a “karmic eschatology”.

Once reborn into a world where an ethicized morality already exists, the individual must perforce continue in his life trajectory doing good or bad, acquiring sin and merit. In such world kinship affiliation no longer determines who goes where after death but moral action does.

In religions like Buddhism animals get demoted in such a way that human beings who do wrong or commit sin might be punished with rebirth as an animal or other lower form of being. Here Obeyesekere gives considerable attention to elaborate relation between reincarnation in animals and vegetarianism.

There are seven long chapters in the book. The first chapter discusses the logic of karmic eschatology and rebirth in Indic religions and in second chapter provides the comprehensive account on non-Indic theories of rebirth.

Chapter three presents a detailed analysis of the transformation of the rebirth eschatology and the emergence of the karmic eschatology. Chapter four and five respectively give brilliant accounts of Buddhist and Greek eschatologies of rebirth and karma.

Chapter six explores the Greek rebirth theories and discusses the idea of God in relation to soul. The final chapter opens up debates on Trobriander, Buddhist, and Baliness rebirth and raises important methodological issues in comparative studies.

This provocative work deals with the most fundamental questions of human existence and challenges us to re-examine the accepted ideas about death, cosmology, and eschatology. A book blurb puts it, A few scholars would attempt this kind of a project today, but Obeyesekere does it quite brilliantly.