Transformation of Sri Lankan Culture from its protohistoric period to date

Sri Lanka is a small island nation or a sovereign country known to the world for

several reasons. Cricket, 25th

largest island in the world, scenic beauty, tea, hospitality, rich

culture or any other, Sri Lanka is nevertheless a country with a “big heart “which is mostly

what it’s renowned for. Hence, the island nation being a multi ethnic, multi Religious County

ruled predominantly in the democratic nature at present, is rather shaped and transformed

through a period of more than 2500 years of known-written down history and many more

years of Pre-history. Thus, the “big heart” is therefore a consequence of the culture that is

being established through many reasons that could be explained by many significant historic

events that occurred in a country, which may be small in size but very rich in history even

though ancient chronicles such as ‘Skanda Puraanaya’ and ‘Ramayanaya’ represent Sri Lanka

as a huge continent, a tradition not unsupported by scientific findings. But, it should be noted

that ‘culture’ is not confined to ethnicities or religions, but also how we perform things, how

we speak, what languages we use, what we consider as ‘good and bad’, the way and what we

eat, wear, whom and how we respect each other and etc. The transformation of the culture

from the protohistoric period to present mostly constructed using the evidence provided in

many different forms such literary in the form of Seehelawatthu, Sahasthwatthu,

Deepawansa, Mahawansa, Chupawansa, stone-encryptions, ancient ruins discovered by many

local and foreign enthusiasts, histologists, archaeologists and explorers etc.

The protohistoric period of Sri Lanka is considered to be from 1300 BC to around

250 BC which is the Historic era where record keeping is incepted as a practise. Therefore,

the historic events rather provided in the sources of information to reconstruct, probably an

exact picture the factors and forces that created the culture that remains in the country, more

or less making it easier and explainable. The reconstructed history would explain that the

arrival of Indo-Aryan migrants, introduction of Buddhism, south Indian invasions in different

periods, Influences of Mohammedan Pilgrims and Arabic Traders and colonization since the

16th

century are basically those turning points in the history as the main characteristics of the

culture has a strong influence with each of these events. Hence, the description of each event

and its influence is mentioned below.

Pre-historically, Sri Lanka or “Thambapanni” is found to be habituated by its natives

in the form of four different tribes, which could have been according to the profession that

these tribes would have engaged in. According to Prof. Shiran Deraniyagala the ‘Yakkas’

who engaged in metal work, ‘Raksha’ who were armed forces, ‘Nagas’ who were fisherman

and ‘Asura’ those who cultivated the land for crops which makes up the “See-helaya” or

better known as “Siu-helaya” were unorganized tribal habitats whom are believed to be the

descendants any pre-historic man in Sri Lanka. But it’s apparent that these tribes lived as

communities such as in ‘Sirivattha’ administered by Yakkha ruler “Kalasena”, ‘Lankapura’ in

the vicinity of Sirivattha and administered by a separate ruler. This includes other small

villages such as ‘Doramadalawa’ mentioned in the chronicle of prince Pandukabhaya and

archaeological findings near the “Yakagala” in the North-Western province. Although, as per

the tribal nature these tribes are believed to be worshiping physical elements such as sun,

trees, fire, rain, wind and also snakes and devils which still prevails among the local

aborigines as “Yaka” god and a low level ruling system. But, these findings are largely

challenged by Scripts found at Ridee Vihraya in Kurunegala and supported by chronicles

such as Ramayanaya which suggest that Sri Lanka had a ‘Manu’ dynasty where King Ravana

is a part of, which in fact depicts the country had a better developed civilized urban lifestyle.

Hence, it’s assumed to be the same timeline as of to the earliest human civilizations such as

gages valley civilization. In this case, Sri Lanka is supposed to have a achieved a large

technological advancement suggested by the ‘Dandu monaraya’, ‘King’ Maniyakkitha of

Kelaniya presenting a chair made of gem to Lord Buddha depicting the mining industry and

even the fact that “Princess Kuweni” weaving cloth at the time of Prince Vijya’s arrival. This

might even suggest that there had been some form of Education in the country.

The arrival of Indo-Aryan migrants in the

5th

century BC, with the arrival of prince Vijaya

from ‘Mahatiththa’ near the present Mannar marks

an important change in the local civilization as it

would mean that the foreign habituation would

inherit several cultural aspects from their own

native origins by time. It’s apparent in the Sri

Lankan culture then very early after his arrival as

the annihilation of the local community and

establishment of King Vijaya and several hydro-

cultural settlements by the vicinity of Thambapanni and Malwathu Oya replacing the low

level governance to King-led governments which inherits a centralized governing

methodology with a systematic segregation of power for rule/law enforcement.

Anuradhagama on the bank of Kadambanadi (presently known as Malwathu Oya: mentioned

above), Upatissagama on the bank of north Kadambanadi, Vijithagama and Uruvelagama

were such settlements founded by the followers of Price Vijaya. Hence, even though there are

minimal evidence on punishment prior to Vijaya’s arrival, it’s evident through beheading of

Chiththaraja and Kalawela, that the entirely free moved society would have been strictly

controlled probably considering the Indian traditions. Therefore, the early settlements had

brought down the governing methodologies to the country. As a result, the tribal civilization

now moves to being agricultural and settling into well planned cities which are apparent in

the earliest of cases such as of King Pandukabaya, who built a planned city for then

‘Anuradhagama’. Later Upatissa and the thirty two noble youths accompanied with

Panduwasa, was even assisted by the inhabitants in establishing many different cities in the

valleys of Mahaweli river, Malwathu oya etc. which depicts that the locals were fast

transforming into urban lifestyles. The most apparent feature of Indian tradition is seen in the

vesting of power from the present king to his brother rather than his son. It should also be

noted that the ‘Kohomba Kankariya’ which is a part of traditional Kandian dance is

apparently descended from King Panduwasa which is said to be performed as a blessing to

the king, suffering from a mental illness, which

further described historic Indian traditions and

healing techniques based on mythology or gods

and demons being established and blending in

with the culture.

The event of introduction of Buddhism in

Sri Lanka verified by the chronicle in

Mahawansa had occurred around the 3rd

century

BC of which the most important figure was King

Devanampiya Tissa. According to the

Mahawansa, Emperor Asoka's son and emissary

to Sri Lanka, Arahath Mahinda thero, introduced

the monarch to Buddhism which made the king

become a powerful devotee to Buddhism. The

king was instrumental in establishing the first-

ever monastery in Sri Lanka with the assistance

of Mahinda thero as ‘Mahaviharaya’, which became the historic epi-centre of ‘Therawadi’ or

pure Buddhism in the country. The king also received the lord Buddha's right collarbone

(‘Aku’ dathu) and the alms bowl (‘Pathra’ dathu) from the emperor and to have built the

‘Thuparama stupa’ which is considered the first stupa. Emperor Asoka's daughter,

Sanghamitta theroni, is recorded have brought a branch of the sacred Bo tree, Sri Maha Bodhi

to the island under which the lord Buddha attained enlightenment. This is yet a depiction of

the local community’s veneration to physical objects from which Mahinda theory exploited in

expanding Buddhism in Sri Lanka as it would inheritably easier because the people would

believe in physical aspects rather than spiritual. But, in the longer tenure until present, the

spiritual believes have taken over as a result of Buddhism where people started believing in

Enlightment, several stages of attainments and also the concepts of good and bad deeds

which ultimately controlled the society into a better civilized nature. Further, it should be

noted that due to the influence of Indo-Aryan migration, “Brahmana” religion had been

established in the country by the time of Mahinda thero’s arrival which explains the reason

why the early settlements had a city plan according to the four casts: Bhramana, Shaththriya,

Vaishya and Shudra. But, the social system post-introduction of Buddhism according to cast

was not as rigid as in India, which must be because of the equality, reconciliation promoted in

Buddhism.

As mentioned above as well, the connection between religion, culture, language, and

education and their combined influence have developed the national identity for Sinhalese

Buddhists. The king Devanampiya Tissa employed Emperor Asoka's strategy of merging the

political state with Buddhism by supporting and funding Buddhist institutions from the state's

treasury, and locating those in the vicinity of the royal palace for greater control. With such

patronage, Buddhism was positioned to evolve as the highest ethical and philosophical

expression of Sinhalese culture and civilization. Buddhism appealed directly to the masses,

leading to the growth of a collective Sinhalese cultural consciousness.

In contrast to the theological exclusivity of

Brahmanism, the Ashokan missionary approach

featured preaching and carried the principles of the

lord Buddha directly to the common people. This

methodology had even greater success in the island

than it had in India and could be said to be the

island's first experiment in mass education other

than the un-proved evidences of early education

system which suppose have existed at the time of

king Pandukabaya. Hence, the later established

‘Piriwen’ education was a direct result of this early

system. Sanghamitta theroni is verified to have

accompanied 16 casts of industry to Sri Lanka

which is regarded as the starting point of different

culture related art and craft, structures and

architecture because for example the ‘stupa’ culture

being a direct connection to the traditions such as

‘Sanchi stupa’. Hence, the emergence of

moonstones, guard stones and even the art of Buddha statue sculpturing are recorded to have

been imparted through these men. Hence, these creations always have a direct relation to a

culture in India. For example, the Samadhi statue is created according to the tradition of the

Gupthas. It’s also recorded that Buddhism had a great effect on the literary development of

the island. The Indo-Aryan dialect spoken by the

early Sinhalese was comprehensible to

missionaries from India and facilitated early

attempts at translating the scriptures. The

Sinhalese literati studied ‘Pali’, the language of the

Buddhist scriptures and perhaps used the ‘Brahmi’

alphabet for writing, thus influencing the development of Sinhala as a literary language.

Thus, Brahmi has evolved overtime in to the ‘Sinhala’ language. Therefore, this is basically

the reason the historical period is characterized by the fact of keeping written records.

South Indian Invasions during the mediaeval period caused a large change in the Sri

Lankan culture because of the Hindu religious influence in the country which force enforced

by brutal conduct of the invaders. The first recorded invasion was by ‘Sena’ and ‘Guttika’

whom were rather merchants, in the period of king Suratissa. But, they are said to have

reigned wisely during the period for twenty two years until king Asela regained the supreme

power for his tenure of ten years. But, the supreme power was captured again by a Solee

invader “Elara” whom had a certain influence on the then prevailed culture, although it was

not brutal but wise. The major impact was after the invasion of ‘Pandu’ and his 4 brothers,

Khudda parinda, Tiritara, Dathiya, Pithiya whom was brutal in popularizing Hindu religion

among the population of the then “Rajarata”. Therefore, the chapter of Therawadi Buddhism

had a major drawback at the period as the monarch’s support was eliminated and with more

cultural aspects Hinduism being respected while Hindu temples and their architecture, art and

craft, language being established. As a consequence of such invasions a coincidence was the

popularization of “Mahayana” Buddhism with the support of king Mahasena.

One of the most brutal of the invaders were the 1st Raja Raja and 1

st Rajendra who

had a very significant influence that even the agricultural culture in Anuradhapura had a

major setback as the irrigation systems, temples and monasteries were destroyed in lieu of

establishing Hindu culture. The effects were very much apparent even in the smallest of

indicators such as the moonstones which doesn’t represent the ‘Cow’ as it was considered

sacred according to Hindu belief. Further, this Hindu influence in identified in the ruins and

archeological findings such as the “Eth pahana” and “Nataraja” statue in Siva Temple no.1

and 2 in polonnaruwa. The complete destruction of the anuradhapura and polonnaruwa

culture was after the invasion of Kalinga Magha whom is regarded to have destroyed the

entire irrigation system and Buddhist culture of Rajarata resulting a complete change.

Therefore, then ‘agricultural’ and ‘irrigation’ culture was challenged as the populations had

migrated to the wet zone from the dry. It should also be noted that, King Vijayabahu of

polonnaruwa got married to a “Kalinga” princess called “Thilokasundari” which rather

enabled to a separate established ethnicity in Sri Lanka. Hence, fact of having Hindu temples

in Buddhist temples and even the Buddhist’s worshiping these gods are a direct result of such

strategies employed by the kings until being completely colonized.

The most significant cultural influence or the establishment of Tamil population in the

north of Sri Lanka was a direct result of the invasions in the medieval period starting with the

invasion of “Chandrabanu” in the period of 2nd

Parakramabahu of Dambadeniya. Hence, the

kings of Arya Chakrawarthi were establishing a very strong kingdom by the north of Sri

Lanka as they were supported by the Vijayanagar emperor in South India. Therefore, the

present characteristic of north Sri Lanka which by its culture being closely related to that of

South India was therefore a result of those invasions. These invaders in the early years were

predominantly brutal in demolishing the Buddhist culture from the north as even the Tamil

speaking Buddhists were force to take up Hinduism while destroying Buddhist temples and

annihilating Buddhists in the region. These had been very much day to day practices of

invaders such as “Sangili” which ultimately established a complete Tamil-Hindu culture from

the Buddhist culture which had prevailed before.

Influences of Mohammedan Pilgrims and Arabic Traders around 9th

century is found

mostly in the journals of ‘Iban Batuta’. As per his records, many Muslims including Iban

Bathutha had pilgrimage to Sri Lanka as they believe the foot print at the Adam’s peak to be

of Holy Prophet Mohamed and a holy grave of Abu Abd Allah. The Arabic traders and also

the pilgrims used the silk route to Sri Lanka. The long term result of these pilgrims and

traders were, since some of those getting established in the country ultimately creating a

separate ethnicity as Muslims.

In the year 1505, Portuguese naval

officer Lorenzo de Alameda and his shipmates

accidently arrived in Sri Lanka after getting

shipwrecked in the Indian Ocean due to a

heavy thunderstorm. This marks the very

beginning of the European colonization which

had remarkably changed the course of history

and culture in Sri Lanka. The colonization has

many different aspects of influence in to the

culture which drives in to a very vast area of

study. But, in this case, the main focus could

be derived from the fact of westernizing and

industrialization. Europe was then transforming into the industrial age and therefore, required

foreign lands and more resources to trade. In fact, the reason why Portuguese, Netherlanders

or Britons colonized Sri Lanka is to supply trading goods such as tea, coffee, cinnamon,

rubber, graphite etc. and also as a market place for finished goods such as cloths. In that

sense, it’s apparent that the traditional paddy or chaine cultivation systems along with the

hydro-culture are bothered in lieu of mass production of these export items which would

mean that Sri Lankan economic system or the cultural aspect of profession transformed to be

“depended” or rather a salary based one. This is an indication of the down fall of the

independent free flowing market which in return had caused urbanization as the urban areas

were considered the economic strongholds. Therefore, the impact to the culture is that, Sri

Lankans withdrew from their natural cultivation methods and moved on to industry. This is a

long term drawback of industrialized areas such as Colombo, as the present problems of

shanties and majority of urban population having very low living standards had been caused

because of it. It should be also noted that, colonial workforce in Sri Lanka was exploited

which resulted in the increase of local and foreign liquor consumption, hence an introduction

of the Portuguese that by all means brought in a large imperfection to the Sri Lankan society

ultimately creating a menace by present.

As mentioned by Vasco de Gama when he reached Goa, the prime objective of the

Portuguese was trade and spread Christianity. Therefore, the Portuguese in colonial Sri Lanka

also had the motive in wide spreading “roman catholic” religion in Sri Lanka which was

achieved through brutal and legislative methods as well such as offering government

positions and through missionaries. The plight of this attempt was when prince Dharmapala

baptizing himself as king Don Juan Dharmapala which was a turning point in the local

culture as he became the first Christian king in Sri Lanka. With the background being

provided through such events, some of the Sinhalese Buddhists converted their selves into

being Christians which was the case the coastal areas of Sri Lanka including those controlled

by the Arya-Chakrawarthi. For example, then the brutal anti-Buddhism king “Sangili” was

threatened to support the Portuguese missionary so that most Tamils become Christians. This

incidents creates new sub set of the entire population those were Sri Lankans but Europeans

in the conduct and the culture they preferred. Dutch in the manner as Portuguese inculcated

Anglican and other variations of Christianity while the British created a systematic approach

in wide spreading the Catholic religion which ultimately reached all parts of the island.

One of the key results of colonization in Sri Lanka was that, it created the factor of

being a “Multi Ethnic” country. Few of the colonial administrators, businessmen established

themselves in Sri Lanka while some of these businesses brought foreign labor in to the

country such as the India-originated Tamil nationals. Therefore, the current situation of a

mixed culture, even none of the sub-cultures being a pure originate is a result this

establishments. Hence, for example, it’s impossible to find a traditional ‘avrudu’ fiesta

without ‘Cake’, which supposed to have only traditional Sinhalese food.

The Europeans introduced a new way of clothing. Traditional Sri Lankans by the time

of colonization had used very primitive ways of clothing for normal citizens while only the

“Radala”s used a formal way of cloting such as the ‘Thuppotti’ and ‘Osari’ in the Kandian

era. Frocks, trousers, shirts, coats were introduced by those colonial rulers as many Sri

Lankans merged with them and as a result, the traditional ‘sarong’ was replaced by shorts or

trousers while the ‘cheeththaya’ was replaced by skirts over the time. Hence, it’s very rare

that Sri Lankans wear those very traditional clothing except at “Avurudu” celebrations.

Further, English as a language was widespread mainly in the British era as it was

named the Official government language. Nevertheless, these colonial rulers mother tongue,

Portuguese, Dutch or English directly influenced Sinhala language as well because some of

the terminologies in Sinhala have originated from those languages mentioned before. For

example, ‘achcharu’, ‘almari’, ‘kanappu’ etc are those inhibited from Portuguese language

which in a way enriched the Sinhalese language. Also, foreign food items such as cake, bread

getting added to normal every day Sri Lankan breakfast, lunch or dinner is definite indicators

of major cultural differences as the traditional rice and curry and many traditional cuisines

got rather neglected by the present time.

Finally, it should be noted that the prevailing education system in Sri Lanka is a result

of the missionary schools established by the British government in order to establish their

culture and impart the catholic religion and knowledge. This definitely created the downfall

of the counterpart: ‘Piriwen’ education as the steps implanted by the colonial rulers destroyed

the historic concept of “Wewa-Dagabo-Village and Temple” and hence, due to

Christianization and other factors, people were tentative to be more distant to the temple

compared to the time before colonialization.

In summary, Sri Lanka is a multi-cultural nation with a rich heritage and tradition

which I believe is a result of all these different events: good or bad that occurred in the course

of history. Hence, the identity of Sri Lanka is therefore in this factor of being multi-cultural.