preserving our artifacts

Kuttam Pokuna(Before)

We are sure that you may have visited at least some of the archaeological sites in Sri Lanka. Most people have been to at least the more well-known places.

Kuttam Pokuna (After)

Have you ever been to places full of rubble? That may have been after these places were cleaned, tidied and restored by the Department of  Archaeology. 

This Department has taken a lot of trouble to restore many valuable sites in Sri Lanka, and by observing these places and the work they have carried out, we can get an idea of what these places would have looked like in the past. Have you ever thought how such a place may have looked when it was first discovered?

Girihandu Seya,Thiriyaya (Before)

Exploration Officer, Department of Archaeology, T.M.C. Bandara explained to the Junior Observer the service the Department has carried out to conserve our historical places and bring back a semblance of their original glory.

Girihandu Seya,Thiriyaya (After)

"These sites do not belong to the Department of Archaeology, they belong to the people living around them. 

We are just guardians who look after and care for them, for the benefit of future generations", Bandara said.

Most Sri Lankans are not aware of the important role of the Archaeology Department, and about the work it has carried out throughout the years. 

Haththicuchi Viharaya (Before)

Haththicuchi Viharaya (After)

According to Bandara, Sri Lanka has had a museum about 2,000 years ago, which has led archaeologists to believe that the island would have been the first country to have the concept of museums.

In this museum, the king of the day had preserved parts of the ship in which Sanghamitta Theri had arrived.

During the British rule, John Still, in his famous book 'Jungle Tide', had written: "There are artifacts in Polonnaruwa in a place full of tigers and bears. Because of the forest around, I missed my way everyday".

Polonnaruwa Vatadage (After)

Now, we realise what the fate of our precious artifacts would have been.

Facts and pix courtesy: Department of Archeology, Sri Lanka
http://www.sundayobserver.lk/2006/07/09/jun04.asp

Kolam, Another traditional drama

Kolam dance is a traditional dancing event popular among low country people. The speciality of this drama is that all actors wear masks that show the features of the relevant characters.

These masks are one aspect that attracts people to this drama. The characters of this comedy type of drama also attract people. Dramas similar to kolam can be seen not only in Sri Lanka, but all over the world.

The origin

The story about the origin of kolam differs slightly in various cities of Sri Lanka. But, generally, the story says that the first kolam drama was staged because the Queen of King Mahasammatha had a great desire to watch kolam.

To please her, the King had brought in actors from various countries. The Queen had been highly pleased to see the kolam drama which had been performed by these actors wearing masks.

According to old books, God Shakra had ordered God Vishva Karma to make the masks from sandalwood (sandun). After he had finished making the masks, he had written a book explaining how to stage a kolam drama, and had left them all in the King's garden.

The gardener, who had come across these things, had informed the king about them. The king had then ordered all his men to perform the kolam according to the instructions provided in the book. After seeing this drama, the Queen had been pleased, and kolam dramas had been included in the list of traditional dramas from then on.

The stage

This drama is staged in an outdoor area referred to as Thanayampola. This circular-shaped place will be outlined with ropes, while flower beds (mal yahana) will adorn its sides.

A place will also be arranged for the actors to change into their costumes. Since it is an outdoor stage, a cover known as 'ves attha' is provided to help the actors make a dramatic entrance. This cover can be described as the door of the stage and the actors hidden behind this, before arriving on the stage.

The masks that belong to the set of kolam are worn by the actors after the performance of a religious event called Madu Baseema.

This is held to avoid the troubles that may crop up as a result of donning the masks. This religious segment may have been influenced by the honour and respect the villagers had towards wearing these masks.

Musical instruments

Since kolam is popular among low country people, the main musical instrument used is the 'Yak Beraya'. (An article on the drums of Sri Lanka appeared in an earlier Heritage Splendour page.) In addition to this, a Vas danda or Horanava is also used.

The sequence of kolam dance

According to the area where a drama is staged and the scripts, the sequence of the actors entering the stage can differ. Some characters and the sequence of them entering the stage are common to all scripts.

The start of the kolam dance is marked by worshipping the triple gem and playing magul bera. Then the entire dancing troupe comes on stage and pay homage to the flower bed through a dance. Finally, all the actors come to the stage according to an order. Here are some of the characters in the drama:

Sabe Vidane: He comes on stage first, worships the Triple Gem and invites the gods. Then he sings the origin of kolam.Anabera Kolama: He brings the news of the arrival of the king and the queen to see kolam.

Hewa Kolama: They represent the king's army. They scare the audience, but also play comedy scenes.

Police Kolama: They depict police officers who control people using batons. Arachchi Kolama: He comes to make the Thanayampola under orders of the Mudliyar. Jasa Kolama: He comes with a load of cloth to cover the stage.

Lenchina: The beautiful wife of Jasaya, comes in search of her husband.

Last, the King and Queen come to the Thanayampola. Then the first part of the drama finishes and the second part starts. The Sanda Kinduru story, Gotaimbara story, Maname story and Village story are staged as full dramas afterwards.

Nowadays, this drama is staged solely for the purpose of fun and entertainment. But earlier, it had been staged as a religious event or for the benefit of pregnant women.

Recycling of plastic bottles

How many plastic bottles do you throw away per week? Soda, soft drinks and even water now come in plastic bottles. Nowadays, people tend to use more plastic bottles than glass bottles, because they are lighter and easier to use and can be thrown away afterwards. Bottles are sorted by hand. Even though using plastics has its plus points, there are major negative effects on the environment; plastics contribute to environmental pollution on a major scale. This may sound hard to believe, but around 1.5 million tons of plastic is used every year in the world just to bottle water. Let us tell you about plastics in detail. The word ‘plastics’ is used to describe a wide variety of resins or polymers with different characteristics. Do you know what polymers are? Polymers are a long chain of molecules, a group of many units, taking its name from the Greek word ‘poly’ (meaning many) and ‘meros’ (meaning parts or units). There are two types of plastics; thermoplastics and thermoset plastics. Thermoplastic polymers can be heated and formed repeatedly. The shape of this polymer molecule is linear (in a line) and slightly branched. This may give you the idea that the molecules can flow under pressure when heated above their melting point. On the other hand, thermoset polymers undergo a chemical change when they are heated, creating a three-dimensional network. After they are heated and formed once, these molecules cannot be reheated and reformed. Plastic from a ‘blow-mould’ (the neck of the bottle is narrower than the body) has a slightly different structure from the plastic used in an ‘injection mould’ (where the opening is the widest part of the product). Out of the two types of plastics, thermoplastics are easier to recycle. Now that we have given an introduction about plastics, let’s consider the recycling process; this differs according to the type of plastic we use. The next problem is, how do we identify the type? Before answering that question, if you have a plastic bottle closeby, turn it upside down and see whether there is a number placed inside a chasing arrow sign. Do you know what this number means? Obviously, it’s not just another useless mark on the bottle. This is known as the plastic identification or recycling code. This code system was created by the Society for the plastic industry in the 1980s. Let us tell you what each number means. * No. 1 - Polyethylene Terephthalate (PET) Bottles are sorted according to colour. These plastics are used to produce soda and water containers, some water-proof packaging and tennis balls. * No. 2 - High-density Polyethylene (PE) These plastics are used to make milk, detergent and oil bottles, toys and plastic bags. * No. 3 - Vinyl/Polyvinyl Chloride (PVC) Food wrap and water pipes are manufactured from these plastics. * No. 4 - Low-density Polyethylene Many plastic bags, shrink wrap and garment bags are made using these plastics. * No. 5 - Polypropene Refrigerated containers, bottle tops and chairs are manufactured from these plastics. * No. 6 - Polystyrene These plastics are used for meat packaging, throwaway packaging and protective packaging. * No. 7 - Other usually layered or mixed plastics There is no recycling potential for these plastics. They must be discarded. Out of these types, only PET and PE can be recycled. Though plastic recycling is not done on a major scale in Sri Lanka, we have a few small scale PET recycling plants here. The bottles being crushed into small pieces in a machine. Recently, we visited one such PET bottle recycling plant at Boralesgamuwa. “We do not follow a complex recycling process here. We turn these bottles into another ingredient and export it to China,” said the owner of the recycling plant, Anura Jasenthuliyana. According to Jasenthuliyana, they get around 20-30 tons of bottles per month through scavengers who collect these bottles from garbage dumps in the Colombo City. When the bottles reach the recycling plant, they are sorted out. “We get only PET bottles, so, we don’t have to worry about the type of plastic. We just sort the bottles according to their colours”, said Jasenthuliyana. “The darker the bottle, the lower its selling price. When reusing these bottles, manufacturers can use any colour for the clear bottles, whereas for the shaded bottles, there’s not much of an option; they can either use the same colour or go for black,” he explained. After the bottles are sorted out, they will be put into a machine and crushed to small pieces. We are exporting these pieces to China, where they will be melted and used to make polyester fabrics”, he said. Fabric made using these bottles is strong, warm and durable. The only problem with this fabric is that it doesn’t have a glossy finish, instead it come with a matt finish. Five PET bottles yield enough fibre for one extra large t-shirt, while 25 two-litre bottles can produce a sweater. PET is also spun like cotton candy to make fibre filling for pillows and quilts. It can also be rolled into clear sheets or ribbon to produce VCR and audio cassettes. Most products which are manufactured from recycled material can’t be recycled for the second time. “I operate this recycling plant as a social service, to help keep the city clean. I request the public to help us in this course. What they can do is, sort out the plastics in their households and hand them over to a plastic collection centre,” said Jasenthuliyana.

What's in a bag!

Standing in the queue at the sales counter of a supermarket, I waited for my turn to pay for the moisturiser. Standing in front of me was an elderly couple who made everyone frustrated with their two baskets of goods in addition to what they laid on the counter. “Are they buying everything in the shop?,” an irate woman commented. I grimaced. The beep of the bar code reader went on like a fire alarm. The sales assistant anxiously looked at the long queue.

Calming myself, I started glancing through the crowd. “People do wear fashionably these days, don’t they?” I thought. Whenever an interesting style showed up, I took a mental note for future reference. Silently, I judged and commented on each, depending on how I perceived their dress code. After all, they would not hear me, and I was standing here wasting my precious time.

Though, I would not say I wasted my whole time, since this girl, whom I spotted in the crowd changed my view about handbags. She was tall and skinny, tan in complexion and her straightened hair was up to her shoulders.

She wore a simple, plain greyish strappy dress up to her knee and not a single piece of accessory, except a pair of bathroom slippers and a handbag.
Yet she looked elegant and modern. Sure, it was not her dress, which gave her that look. I ran through her outfit head to toe again. Voila! It was her trendy, fashionable bag. She had a gorgeous red tote bag on her right shoulder. It contrasted well with the dress and made her stand out from the crowd.


I realised that a handbag is one of the magical fashion accessories that can boost or ruin your looks. Hence, paying extra attention when we buy one is essential. Surprisingly, a perfect handbag can make you look thinner and brush up your look instantaneously. 

Shape

Shape plays a major role when choosing a bag. Always try your best to choose your bag in a shape that is opposite to your body shape. The girl who was there at the supermarket carried 
around, slouchy bag to complement her thin and tall figure. However, for anyone who is short and curvy, a rectangular shaped tall bag would be ideal. In addition, they can also go for something long and sleek, like a clutch. The bottom line is, the curvier your figure, the more structured your bag should be. However, this does not mean if you have a perfect figure, you will have to carry a big box around to offset your figure.

Scale

As we discussed earlier, shape should be opposite to your body shape. However, the scale should be proportionate to your body size. The length of a handbag where the bottom of the bag touches the body will emphasise whatever part of the body it comes closer to. As an example, a handbag that ends around the hips will highlight the width of your hip. It is advisable to carry a bag that ends near mid-torso, and it will flatter your waist.

Matching

Take time to try on handbags in front of a mirror, as you would do when you are buying clothes. A trendy handbag can steal your heart within minutes. However, always check whether they match up with your figure. Do not forget to think of your purpose too. A fashionable bag would not last if you carry few kilos of books up and down. Finally yet importantly, take a second opinion with you!

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Many of us do not know what exactly the names of these handbag shapes are. Here, we compiled a list with a description of how each of those looks like.
* Tote bag - An open-top bag with straps or handles.
* Duffle - Tall shoulder bag, often with a wider opening on top.
* Clutch - A small, hand-held bag or a larger, geometric shape that is tucked under the arm
* Field bag - A flap-top shoulder bag with utility-type closure (buckles, snaps)
* Satchel - A large, hand-held bag
* Hobo bag - A crescent-shaped shoulder bag
* Baguette - Long and rounded shoulder bag resembling the namesake bread
* Cigar box - A small, boxy, hard bag
* Messenger bag- A large, soft shoulder bag with long straps (often worn across the body)
* Kelly bag - A classic Hermes style named after Grace Kelly; a large, structured handbag with distinctive hardware closures
* Pouch - A soft, small bag

Nadagam

Due to cultural relations and the tradition of getting queens for the kings of the Kandyan era from India, we received this wonderful traditional drama from India. In South India, this type of drama was popular under the names of 'Baghavati-mela' and 'Thurukuththu' or street dramas.

These dramas are similar to Western operas and Peking musical dramas.The first nadagam drama to be staged in Sri Lanka was 'Harischandra', a drama which was very popular in South India at that time. Earlier nadagam dramas were mostly directed in Tamil; Peduru Silva, who was born in Modara, had translated 'Harischandra' intoSinhala in 1801. There had been many Sinhala nadagam dramas since then.

The father of Sinhala nadagam is known as Pilippusinno (born in 1770). He was popular as a composer too. He is credited with writing the first nadagam in Sinhala.

These nadagam have a touch of Christianity, because almost all nadagam writers were Christians. It had taken some time to relate Buddhist stories to nadagam.

Nadagam are very popular in the coastal areas. They were mostly seen in Jaffna, Chilaw, Colombo, Matara, Weligama and Tangalle. Though the idea was generated at Hanguranketha, it was put into action in Colombo.

Acting style

It had been a tradition in the olden days to perform nadagam for seven days. Then slowly, it had become limited to one night. Those who don't have the ability to sing cannot act in nadagam. When the Pothe Gura (narrator) finishes describing the story, Pathrya comes to the stage according to the drum beat.

After making his entry, he introduces himself to the audience, through a song. In earlier 'nadagam,' the female characters were acted by males, but nowadays, females also take part in these dramas. In ancient days, the news about an impending nadagam was told through 'Anabera.'

The style of walking in nadagam is just as important as the songs. So, a lot of attention is paid to this walk. When the 'Pothe Gura' introduces a character with a song, those characters enter the stage according to a specific style which belongs to the character.

For this purpose, they have a traditional beat. The beats differ for each character. Simple music is used for nadagam. The music had evolved from Karnata music and had later taken a native face. Now these songs are mostly sung as traditional village songs.

There are around 24 types of nadagam music. At first, these songs had a Tamil touch, but later, when they started to be sung by villagers, they gained a native flavour.

The place where a nadagam is staged is known as 'Karaliya.' Alongside that, a shelter is also built, to cover the Karaliya. Between the shelter and Karaliya, painted curtains will be hung.

Around 1855, nadagam was staged in house stages as well. The first nadagama which was staged in a house was 'Konchi.' Those are the usual parts seen in all nadagam. After the arrival of the king, the first part of the drama will be over and the second part will begin.

Characters

1. Pothe guru:- He comes to the Karaliya, singing what is known as full (Poorna) song. This is done to invite the gods. He worships the Triple Gem and introduces the nadagama through this song.

2. Bahuboothaya:- The first one to come on stage, he is a comedian- type character.

3. Sellam Lama:- He comes on stage with a pen. He is shown as a handsome guy wearing valuable jewellery who has excelled in all fields.

4. Lecturers:- These two describe the nadagam.

5. Messenger:- They are known as drummers at the king's palace.

6. Handa Dhoothayo:- Their duty is to inform the public about the arrival of the king.

7. Asane Virinduva:- Pothe guru will sing this song when the king and the ministers arrive at the place. After this, they will take their seats.

Sokari, a Sri Lankan Drama

Sokari, Kolam and Nadagam are some of the most popular cultural dramas in Sri Lanka. From these, Sokari is the most popular because it was very close to the day-to-day life of villagers. This is an independent cultural event which is also conducted to bless the people.

The main purpose of performing this drama is to give priority to the religious connection between people, bring prosperity and provide some fun to the people.

This type of drama is very popular in hill country areas such as Badulla, Hanguranketha, Matale and suburbs. Its origin differs from province to province. According to Professor Ediriweera Sarathchandra's book Sinhala Gami Natakaya, the origin is as folows:

In the country named Kasi, there was a man named Guruhami. He got married to a beautiful woman named Sokari and hired a servant named Pariya. They started moving from country to country in search of a job.

At some point, they decided to come to 'Sinhala Deshaya' (Sri Lanka). They left their home at an auspicious time and after passing seven oceans, arrived in Sri Lanka.

First of all, they went to worship Sri Pada. Then, they went to a village named Thambaravita where they decided to settle down and build a house. Then, Guruhami went to the village in search of some rice, but because he didn't know the language, he faced a lot of difficulties. However, he managed to find some rice, but suddenly realised that there was no water to cook it with. Thus, he had to go to the village again.

This time, a dog which lived in the house of the village doctor, bit Guruhami. He somehow managed to come home . He lay down and rested a while. Pariya, who thought that Guruhami was dead, tried to use the opportunity to get closer to Sokari. Sokari got angry with Pariya,and ordered him to call the doctor.

When Pariya went to the doctor, the doctor refused to pay a visit unless Sokari herself came and asked him to see the patient.

Then, Sokari went and brought the doctor. The doctor treated Guruhami until midnight, and left the house with Sokari at dawn.

Guruhami, who was heart-broken, complained to God Kataragama about the tragedy. Then, he was given a sign to find Sokari. Guruhami traced her to the doctor's place. He took her back home and beat her, but after sometime, he forgave her and advised Pariya to take care of Sokari from then on.

Where and how it is staged

Usually, Sokari is staged in a 'kamatha'(in the paddy field). A pestle is kept in the middle of the stage and a lantern is lit on it to light up the place. The place where the drama is staged is marked with cords.

A 'malpala' is prepared on a side.'Gurunnanse' is there with a book, while ahorane player, thalampota player and drummer help the Gurunnanse to read the story.

He introduces all the characters and when he introduces them, they come and dance around the pestle.

Characters of the drama

1. Guruhami

2. Sokari

3. Pariya-Rama

4. Doctor

5. Soththana

6. Hettiya

7. Carpenter

8. Matchmaker

9. Snake charmer

10. Kali amma

Language and communication used...

All conversations in the drama include a mix of Tamil and Sinhalese. They use words with double meanings most of the time. Similar funny phrases are used in the 'Daha Ata Sanniya', 'Kola Sanniya', 'Kohomba Kankariya' and 'Gammadu'. Some events in the above dramas are very similar to those of Sokari'.

This is a very interesting cultural drama which was staged more often during the good old days. But it is very rarely seen nowadays. Some of our old cultural rituals are dying out now and that's why we are carrying these articles to increase your awareness about them.

Ramba Viharaya

This ancient place of worship in Ruhuna is located on the bank of the Walawe Ganga, in the village of Udarata on the Nonagama-Ratnapura Road. It is about 12.8 km from Ambalantota.
Maha Nagakula was the capital of ancient Sri Lanka in the 11th century AD. The Ramba Viharaya had been the 
 temple of the Maha Nagakula City where a large number of artifacts have been found during excavations. The Ramba Viharaya was the Royal Temple of the day.


It was also the hide-out for King Vijayabahu I who arrived there in the year 1055, while he planned his war against the Cholas for 15 years.
Sri Lanka was under the Chola rule for a period of 53 years.
Vijayabahu had been canvassing among anti-Ramanna Desas such as Burma, Kalinga and Pandyan countries, to form an alliance against the Cholas. He effected three attacks to surround Polonnaruwa and defeated the Cholas. His son Wickramabahu continued to reign from there while Prince Parakramabahu continued with the tradition. These reasons have prompted historians and archaeologists to carry out their research into the area. They had found a large number of monuments scattered in a land area of 200 acres of dense jungle.
The Ramba Vihara had become the most important religious and academic centre of Ruhuna between the 10th and 12th centuries. Scholars of the time such as Rev. Piyadassi Thera and Rev. Mahanagasena Thera had lived here and in other temples around it.
There had been an advanced civilization in the area. A large number of artifacts which had been found following research explorations conducted by scholars during the dry season had proved this fact. The venue itself is unique as there had been an ancient international harbour at Godawaya (there is evidence to support this fact).
Traders had been in the habit of travelling from China to the Arab Seas and Sri Lanka had served as an ideal venue for entrepot trading (imports are re-exported) for which customs duties were collected.
Inscriptions found at this venue during the 1st century AD have indicated that King Gajabahu was believed to have donated the funds collected as customs duty for the betterment of the temple. It is believed that it was from the mouth of the River Walawe that ships used to travel to Mahanagakula.
A strange Buddha image made of white sandstone, had been found from the site during excavations. It had been refined and preserved. The image is different from what had been discovered from other sites as it had been hollow.
When talking about the Ramba Vihara, one has to talk about the Manawulu Sandeshaya, a Pali poem which comprises about 30 stanzas. This is said to be a reply to a Buddhist priest from the Ramanna Desha by the name of Maha Kashyapa. He had sent a letter in Pali to the high priest of the Ramba Viharaya, inquiring about the activities in Sri Lanka.
The Manawulu Sandeshaya had been written by King Parakramabahu's heir, King Vijayabahu II. According to the chronicles, it is believed that the chief priest at the time was Nagasena. There is an inscription written in
 Pali about the Ramba Viharaya.
It is under the Ramba (banana) trees that Samanera priests had been learning their religion. Due to this reason, the Ramba Vihara had also been referred to as Kehelgamuwa. During this period in the 11th century, ships had been arriving from Ramanna Deshaya (lower Burma) at the southern parts such as Godawaya.
This area had been economically flourishing during the 15th century AD. During the Portuguese and Dutch periods, a chief priest by the name of
Maha Kappinna, had lived there.
Though it had been a role model for a monastery at Maha Nagakula during the 11th and 12th centuries, now it is somewhat deserted. The writer, during a recent visit, found that restorations have not been done properly. The restoration of some of the artifacts were still under way. Hopefully, we will see a better restoration process in the future to protect this important place.