Somasiri Devendra, in Island, 13 July 2019, with this title “VVT, Tahiti, and the ghost of the Bounty. The ship from Valvettithurai which sailed the seven seas” and this dedication “Dedicated to the late Mr. Kumaraswamy of Oxonia Institute, Colombo, proud son of Valvettithurai, with whom I was to co-author a work on our northern nautical culture. On him, be Peace.”
A traditional Thoni showing the backward-coiling Surul and nailed-on occulus.
The story begins …
In 1937 an adventurous ‘Yankee’ sailed a small yacht round the world – the smallest to do so, at that time – stopping awhile in Ceylon. After many adventures, he returned to Ceylon in search of a Jaffna-built ship whose elegant lines had caught his eye. He found her, bought and refitted her in Colombo and sailed for Boston, with an all-Jaffna crew. Boston was as overwhelmed by the vision of this ‘ghost’ of the legendary Bounty, as by its dusky crew and of the voyage itself. But a couple of months later she was sailed again, this time with an all-American delivery crew, to Tahiti. And then, like the Bounty, she disappears.
Filed under arab regimes, centre-periphery relations, commoditification, cultural transmission, economic processes, historical interpretation, Indian Ocean politics, island economy, landscape wondrous, life stories, modernity & modernization, Portuguese in Indian Ocean, sri lankan society, the imaginary and the real, transport and communications, unusual people, world events & processes
Political Editor, Sunday Times, 7 July 2019,where the title is “Inside story of how Sri Lanka fell into the ACSA-SOFA trap”
Amid mounting opposition, President should appoint expert probe team to identify weakness in the national security system
Despite denials and clarifications by the US, the two deals give America a major footprint in Sri Lanka
With little or no prospect of contesting presidential election, Sirisena may settle for a portfolio close to his heart
Opposition is mounting over the two defence related agreements between Sri Lanka and the United States, one already signed and another now pending.The first is the Acquisition and Cross Servicing Agreement (ACSA). For almost two years it was not tabled before Parliament. Nor was there a government statement explaining the contents, on a matter of such national importance to Sri Lankans.
Filed under accountability, american imperialism, centre-periphery relations, China and Chinese influences, conspiracies, economic processes, foreign policy, governance, historical interpretation, Indian Ocean politics, island economy, military strategy, performance, politIcal discourse, power politics, security, self-reflexivity, sri lankan society, transport and communications, world events & processes
“The Portugese, the Saviours of our Culture?” = This is the title of a scholarly article written in the Ceylon Historical Journal in the 1950s by B. J. Perera BA (History) University of Ceylon who was our teacher in the University Entrance class. It was of course “dead against” the version given by nationalist historians after independence. However his interpretation simply put was that the Mughals had conquered Hindu India and ruled it for a couple of centuries and converted a large part of the Hindu population to the Muslim religion as had happened in countries such as Indonesia and Malaysia and the Maldives, which had been either Hindu or Buddhist. The evidence in Bali and Java of the existence of Buddhist and Hindu relics supports this view.
Mattayaas in the Gal Oya and Eastern Province interior
Filed under arab regimes, British colonialism, centre-periphery relations, colonisation schemes, communal relations, cultural transmission, economic processes, ethnicity, heritage, historical interpretation, Indian Ocean politics, Indian religions, irrigation, Islamic fundamentalism, land policies, landscape wondrous, life stories, Muslims in Lanka, population, sri lankan society, travelogue, unusual people, women in ethnic conflcits, world events & processes
Premkumara De Silva,** in The Midweek Review of The Island, 17 May 2005, where the title runs ” Anthropology of ‘Sinhala Buddhism’ “
The disciplinary identification of “Buddhism” in Sri Lanka as an anthropological object began in the late 1950s as part of a growing field of “peasant” or village studies in South and Southeast Asian societies. In Sri Lanka, the work of Gananath Obeyesekere, Edmond Leach, Michael Ames, and Nur Yalman is central to this inaugural moment. These anthropologists have identified the integration of the diverse beliefs and practices of Sinhala Buddhists within a religious worldview that is in accordance with fundamental Theravada Buddhist teachings. Within this academic exercise Obeyesekere insisted on the term “Sinhalese Buddhism” to convey the idea of full variety of religious practice, popular and esoteric, in Sri Lankan Buddhism. He argues that Sinhala Buddhism should be seen as “a single religious tradition”, and not as composed of separate “layers” to be analysed in isolation from each other.
Filed under British colonialism, Buddhism, communal relations, cultural transmission, education, ethnicity, heritage, historical interpretation, Indian Ocean politics, Indian religions, Indian traditions, landscape wondrous, language policies, life stories, literary achievements, modernity & modernization, nationalism, politIcal discourse, power politics, religiosity, sri lankan society, welfare & philanthophy, world events & processes
Abstract of Article by Ananda Abeysekara entitled “Buddhism and ‘Influence’: The Temporality of a Concept” Qui Parle, 2019, Vol. 28, no. 1, pp. 1-75.
For almost three decades the concept of “Protestant Buddhism” has been the object of critique by numerous scholars such as John Holt, Charles Hallisey, Anne Blackburn, Erik Braun, Alicia Turner, Steven Kemper, and others. They claim to tell a different story about the relation between religion and modernity (“Protestantism”) in South Asia. By extension, these scholars seek to reconstruct the temporal relation between the past and the present, questioning postcolonial conceptions of history, time, and religious practice. But this story of temporality is staked on the question of “influence,” which has a genealogy that includes not just colonial, missionary, liberal politics but also contemporary legal-political questions about foreign influence on democracy and sovereignty. This article contests the ways in which the critiques of Protestant Buddhism conceptualize colonial and postcolonial forms of time, translated into universal forms of self, agency, responsibility, etc. The article argues that the question of influence, which animates parts of the story of secular ways of inhabiting time, obscures not just how the encounter with the temporality of a tradition is an encounter with power. It obscures how even modern sensibilities of inhabiting time, ironically, require coherence even as they are repeatedly said to be constituted by “heterogeneous” forms of everyday life.
Filed under British colonialism, Buddhism, communal relations, cultural transmission, economic processes, education, governance, heritage, historical interpretation, Indian Ocean politics, Indian traditions, landscape wondrous, language policies, Left politics, life stories, nationalism, politIcal discourse, religiosity, self-reflexivity, Sinhala-Tamil Relations, sri lankan society, welfare & philanthophy, world events & processes