Not Made for Captivity
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The Ritualizing of the Martial and Benevolent Side of Ravana in Two Annual Rituals at the Sri Devram Maha Viharaya in Pannipitiya, Sri Lanka
religions Article The Ritualizing of the Martial and Benevolent Side of Ravana in Two Annual Rituals at the Sri Devram Maha Viharaya in Pannipitiya, Sri Lanka Deborah de Koning Department of Culture Studies, Tilburg School of Humanities and Digital Sciences, Tilburg University, 5037 AB Tilburg, The Netherlands; [email protected] Received: 29 June 2018; Accepted: 19 August 2018; Published: 21 August 2018 Abstract: Within the context of Ravanisation—by which I mean the current revitalisation of Ravana among Sinhalese Buddhists in Sri Lanka—multiple conceptualizations of Ravana are constructed. This article concentrates on two different Ravana conceptualizations: Ravana as a warrior king and Ravana as a healer. At the Sri Devram Maha Viharaya, a recently constructed Buddhist complex in Colombo, Ravana has become the object of devotion. In addition to erecting a Ravana statue in a shrine of his own, two annual rituals for Ravana are organized by this temple. In these rituals we can clearly discern the two previously mentioned conceptualizations: the Ravana perahera (procession) mainly concentrates on Ravana’s martial side by exalting Ravana as warrior king, and in the maha Ravana nanumura mangalyaya, a ritual which focusses on healing, his benevolent side as a healer is stressed. These conceptualizations from the broader Ravana discourse are ritualized in iconography, attributes, and sacred substances. The focus on ritual invention in this article not only directs our attention to the creativity within the rituals but also to the wider context of these developments: the glorification of an ancient civilization as part of increased nationalistic sentiments and an increased assertiveness among the Sinhalese Buddhist majority in post-war Sri Lanka. -
Elephant Taxidermy in Sri Lanka
Asian Elephants in Culture & Nature, 2016 Elephant Taxidermy in Sri lanka Chamalka Kothalawala1 In the history of Sri Lanka, there are only two junctures where elephants are held in the highest regard. One is named Kandula where the royal elephant of great Sinhala King Dutugamunu and the other one is an elephant who is figured as a national treasure after nearly two thousands of years from the first, named Raja, the elephant belonging to the most precious temple of the Buddhists, the temple of the Sacred Tooth Relic in Kandy. Elephant Raja was the luckiest elephant as he carried the Sacred Relic on his back in annual Esala Pageant for nearly forty years where thousands of devotees worshipped the same. During those days, capturing of elephants was an art and the livelihood of a certain clan of Muslims from Batticaloa. These professionals used to operate elephant kraals under license from the government at a time when elephants were becoming hard to come by, as their numbers were steadily decreasing. Most had fallen victim to the European ivory hunters and the others had been rounded up during the numerous kraals in the preceding years. A person called Umerulebbe of Eravur was one of those professionals who had been operating in the jungles in the vicinity of Batticaloa, in early November 1925. His men had been successful in capturing two baby tuskers of the same size within a few days of each other. It was a rare feat even in the best of kraals of the previous century. One-day morning of the month of December in the same year News had arrived that the tuskers had been dispatched by train to the Kadugannawa railway station and everyone was eager to have the first glimpse of them. -
Journal of the Asian Elephant Specialist Group GAJAH
NUMBER 37 2012 GAJAHJournal of the Asian Elephant Specialist Group GAJAH Journal of the Asian Elephant Specialist Group Number 37 (2012) The journal is intended as a medium of communication on issues that concern the management and conservation of Asian elephants (Elephas maximus) both in the wild and in captivity. It is a means by which members of the AsESG and others can communicate their experiences, ideas and perceptions freely, so that the conservation of Asian elephants can benefit. All articles published in Gajah reflect the individual views of the authors and not necessarily that of the editorial board or the AsESG. The copyright of each article remains with the author(s). Editor Jayantha Jayewardene Biodiversity and Elephant Conservation Trust 615/32 Rajagiriya Gardens Nawala Road, Rajagiriya Sri Lanka [email protected] Editorial Board Dr. Richard Barnes Dr. Prithiviraj Fernando Centre for Community Health Centre for Conservation and Research Division of Academic General Pediatrics 35 Gunasekara Gardens 9500 Gilman Drive, MC 0927 Nawala Road La Jolla, CA 92093-0927 Rajagiriya USA Sri Lanka e-mail: [email protected] e-mail: [email protected] Dr. Jennifer Pastorini Heidi Riddle Centre for Conservation and Research Riddles Elephant & Wildlife Sanctuary 35 Gunasekara Gardens P.O.Box 715 Nawala Road, Rajagiriya Greenbrier, Arkansas 72058 Sri Lanka USA e-mail: [email protected] e-mail: [email protected] Dr. Alex Rübel Dr. Arnold Sitompul Direktor Zoo Zürich Conservation Science Initiative Zürichbergstrasse 221 Jl. Setia Budi Pasar 2 CH - 8044 Zürich Komp. Insan Cita Griya Blok CC No 5 Switzerland Medan, 20131 e-mail: [email protected] Indonesia e-mail:[email protected] GAJAH Journal of the Asian Elephant Specialist Group Number 37 (2012) This publication of Gajah was financed by the International Elephant Foundation Editorial Note Articles published in Gajah may be used, distributed and reproduced in any medium, provided the article is properly cited. -
Buddha in Sri Lanka : Remembered Yesterdays / Swarna Wickremeratne ; Foreword by George D
ik t buddha in sri lanka buddha in sri lanka REMEMBERED YESTERDAYS swarna wickremeratne with a foreword by george d. bond Buddha in Sri Lanka BUDDHA IN SRI LANKA ࣎ Remembered Yesterdays SWARNA WICKREMERATNE Foreword by GEORGE D. BOND STATE UNIVERSITY OF NEW YORK PRESS Published by State University of New York Press, Albany © 2006 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher. For information, address State University of New York Press, 194 Washington Avenue, Suite 305, Albany, NY 12210-2384 Production by Christine Hamel Marketing by Susan M. Petrie Library of Congress Cataloging-in-Publication Data Wickremeratne, Swarna, 1939– Buddha in Sri Lanka : remembered yesterdays / Swarna Wickremeratne ; foreword by George D. Bond. p. cm. Includes bibliographical references and index. ISBN-13: 978-0-7914-6881-4 (hardcover : alk. paper) ISBN-10: 0-7914-6881-X (hardcover : alk. paper) ISBN-13: 978-0-7914-6882-1 (pbk. : alk. paper) ISBN-10: 0-7914-6882-8 (pbk. : alk. paper) 1. Theravada\ Buddhism—Sri Lanka—Customs and practices. 2. Religious life— Theravada\ Buddhism. 3. Sri Lanka—Religious life and customs. 4. Wickremeratne, Swarna, 1939– . I. Title. BQ356.W56 2006 294.3'91095493—dc22 2005030808 10 9 8 7 6 5 4 3 2 1 In loving memory to my father, who made all things possible. -
Sinhala Articles About Kataragama Perahera
Sinhala Articles About Kataragama Perahera Lathy Konstantin sometimes kite his undenominational trustily and switch-overs so trigonometrically! Unornamented Rodrigo blue-pencilling some abolla and abbreviating his mortgagor so selfishly! If mesencephalic or out-of-work Francisco usually reprobating his rumpuses changes accessibly or moralise analytically and days, how capitulary is Hall? The kataragama devalaya, about their purity does not? Sri Lankan chronicle tradition. A festival procession that travels through a town's roads the Kataragama Perahera is part and opposite of the Esala Perahera in honour of origin god Skanda also. Taking gas in October, this brilliant festival sees houses and buildings lit up for clay lanterns, fireworks in practice sky, children success in the streets and locals giving and other gifts and sweets. Kataragama Devale And The pool Of Sri Lanka's Warrior God. There even three official languages in Sri Lanka Sinhala Tamil and English. Looking grateful to elect at either site as soon. Entrance to oversee temple. In kataragama perahera over evil influence on hot stones donated as i worked. Loss would they are incurred in the period to glasses they relate. Moreover, where someday the international community turnnext? Buddha statue is about how we are sold them openly state, articles you rinpoche offers an alternative, are exploited by several countries. Among buddhists about it is outlined; men gather outside entrance to objectify allah would, because it with differing doctrinal differences. Hence they stall the area most of Vedda veneration that was taken over think the Buddhist and Hindus in say medieval period. In the couple visit Kataragama and wax the Perahera. -
Competition Fun Stuff
SUNDAY AUGUST 15, 2021 TIMES FUN STUFF PAGE 2 LANDMARKS PAGE 3 KIDS NEWS PAGES 4 - 5 Escorting Nadungamuwa Raja COMPETITION for the Kandy Esala Perahera PAGE 8 Pic. by Priyanka Samaraweera follow us on www.fundaytimes.lk 2 FUN STUFF TIMES Book Review Tales from the School Days (Under the Tamarind Tree) Tales from the School Days after finishing their school work. (Under the Tamarind Tree) is the latest It became their favourite spot book authored by former Assistant to have a good time and recall the Principal (Primary) of Royal College, daily happenings at school. They also Colombo, Mr. Heras Fernando. talked about places of interest in their Annually many students gain respective home towns. Stories told entry into popular schools in by their elders also played a part. Colombo, being successful at the The three friends would enjoy their ‘Year 5 Scholarship Examination.’ evenings together by relating such Three such students, from distant stories among themselves. places, away from Colombo Heras Fernando’s book retells such developed a good friendship. stories that were fondly recalled by At a corner of the school, close to those three schoolmates. Most relate to its hostel, there is a well grown wild elephants in the jungles, including Tamarind tree. These three friends their habits and the encounters of the made it a habit to meet under the villagers with wild elephants. Tamarind tree in the evenings, The stories in the book spectacularly Hey kids, describe hitherto unknown facts about Here's your chance to win a copy of ‘Tales from the School Days’ the behaviour of baby wild elephants. -
Cultural and Social Nexus Between the Elephants and Sri Lankan Society Since Ancient Times
First Edition 2018 ISBN 978-955-41126-1-2 25th anniversary of late venerable Dumbara Palitha Maha Thera Felicitation Volume Cultural and Social Nexus between the Elephants and Sri Lankan Society Since Ancient Times Jinadasa Katupotha & Kusumsiri Kodituwakku Abstract Asian Elephants being highly social mammals have been identified as a ‘Natural Treasure' since ancient times. The elephant's presence in Sri Lankans religious and socio-cultural events has not diminished. According to Mahavamsa, there had been a state elephant krall of King Devanampiyatissa (2323-2273 yr BP). As well, elephants were also engaged to accompany theras, troops, chariots and in the construction of the monastery for bhikkhunis (Hatthalhaka-Vihara). The elephant Kandula became the companion of Dutugamunu (2177-2153 yr BP), serving as his warrior elephant during the wars and for the decisive duel with King Elara that led to the unification of Sri Lanka. Later, elephants were also used by the King Dutugemunu for the festival of enshrining relics in Ruvanveliseya at Anuradhapura. Our Kings have donated elephants to temples for religious festival traditions; such as for the 168 Jagaddala annual Perahera of the Tooth Relic, the Tooth and the Bowl Relics and for troops and chariots from 4th to 16th century. After the Kandyan Kingdom fell to the British in 1815, the custody of the Tooth Relic was handed over to the Maha Sanga. With the inauguration of the Kandy Esala Perahera during this period, elephants were used for religious purposes and were also donated to temples on occasions. Sri Lankan elephants are widely distributed from sea level to the highest mountain ranges. -
A Paradigm Shift in the Management of Musth Among Bull Elephants in Captivity in Sri Lanka
Cey. J. Sci. (Bio. Sci.) 40 (1): 25-32, 2011 A PARADIGM SHIFT IN THE MANAGEMENT OF MUSTH AMONG BULL ELEPHANTS IN CAPTIVITY IN SRI LANKA Charles Santiapillai1*, Bruce Read2, Gary Jacobson2, S. Wijeyamohan3 and Sunel Rambukpotha4 1Formerly of the Department of Zoology, University of Peradeniya, Peradeniya, Sri Lanka 2Ringling Bros. and Barnum & Bailey Center for Elephant Conservation, 12850, Old Grade Road, Polk City, Florida, USA 3Postgraduate Institute of Science, University of Peradeniya, Peradeniya, Sri Lanka 4The Temple of the Tooth, Kandy, Sri Lanka Accepted 20 May 2011 “And those who were seen dancing were thought to be insane by those who could not hear the music” Friedrich Nietzsche ABSTRACT The phenomenon of musth among Asian elephants has been known since ancient times. Musth is a temporary post-pubertal, reproductive phenomenon commonly observed in the healthy male Asian elephant (Elephas maximus) both in the wild and in captivity. However, the treatment of musth bulls in Asia has remained almost unchanged. The traditional way of dealing with musth bulls involves restraining the animals by tethering them to trees and reducing the food intake so as to weaken them, with the assumption that they would drop out of musth faster. But such methods can cause severe wounds on the legs from the ropes used to tie the animals, and make the bulls more aggressive and traumatic, thereby posing a serious danger to their keepers or mahouts. The alternative method described in the paper provides a strong, safe, and secure tool for the management of musth bulls in captivity. The method not only assures the safety of the bulls but ensures that of the mahouts as well. -
Kandy Esala Perahera 2018 History of Kandy Perahera
Kandy Esala Perahera 2018 History of Kandy Perahera The Esala is believed to be a fusion of two separate but interconnected "Peraheras" (Processions) - The Esala and Dalada. The Esala Perahera, which is thought to date back to the 3rd century BC, was a ritual enacted to request the gods for rainfall. The Dalada Perahera is believed to have begun when the Sacred Tooth Relic of the Buddha was brought to Sri Lanka from India during the 4th century CE, eight hundred years after the passing away of Lord Buddha. According to tradition, the Tooth Relic was taken in procession to Sri Lanka by Princess Hemamala & Prince Dantha. 1 Kumbal Perahera On the sixth night, the Kumbal Perahera begins and continues for five days. Initially, the Devale Perahera assembles in front of the Temple of the Tooth. The emblems placed on the ransivige (a dome-like structure) are accompanied by the Basnayake Nilames (the lay custodians of the Devales). Elephants,drummers and dancers will be seen in all these Peraheras. For the next five nights, the “Devale Peraheras” take place within the premises of the four Devales with the priest of each Devale taking the pole every evening, accompanied by music and drumming, flag and canopy bearers, spearman and the Ran Ayudha, the sacred insignia of the Gods. The following important times are announced by the firing of cannonballs, which can be heard all across Kandy. 1. The commencement of the Devale Perahera 2. The placing of the casket on the tuskers back 3. The commencement of the Dalada Maligawa Perahera 4. -
Sri Lanka at the Crossroads of History Ii Iii
i Sri Lanka at the Crossroads of History ii iii Sri Lanka at the Crossroads of History Edited by Zolta8n Biedermann and Alan Strathern iv First published in 2017 by UCL Press University College London Gower Street London WC1E 6BT Available to download free: www.ucl.ac.uk/ ucl- press Text © Contributors, 2017 Images © Contributors and copyright holders named in the captions, 2017 A CIP catalogue record for this book is available from The British Library. This book is published under a Creative Common 4.0 International license (CC BY 4.0). This license allows you to share, copy, distribute and transmit the work; to adapt the work and to make commercial use of the work providing attribution is made to the authors (but not in any way that suggests that they endorse you or your use of the work). Attribution should include the following information: Zoltán Biedermann and Alan Strathern (eds.), Sri Lanka at the Crossroads of History, London, UCL Press, 2017. https://doi.org/ 10.14324/111.9781911307822 Further details about CC BY licenses are available at http://creativecommons.org/ licenses/ ISBN: 978- 1- 911307- 83- 9 (Hbk.) ISBN: 978- 1- 911307- 84- 6 (Pbk.) ISBN: 978- 1- 911307- 82- 2 (PDF) ISBN: 978- 1- 911307- 81- 5 (epub) ISBN: 978- 1- 911307- 80- 8 (mobi) ISBN: 978- 1- 911307- 78- 5 (html) DOI: https://doi.org/10.14324/111.9781911307822 v Acknowledgements The contents of this volume have emerged from a series of meetings, workshops and seminar panels organized by the American Institute of Sri Lankan Studies (AISLS) in Colombo, Madison, Boston and London between 2009 and 2012, and a large conference held at the Centre for Research in the Arts, Social Sciences and Humanities (CRASSH) in Cambridge in June 2011, organized by Sujit Sivasundaram and Alan Strathern with the support of the Trevelyan Fund, AISLS and CRASSH.