Vijayaramaya, Anuradhapura (wijayaramaya)

photo - Thilanka Siriwardana, 2014

http://kln.academia.edu/ThilankaSiriwardana/Papers/1638126/Abstract_-_Transformation_of_the_outline_of_Trincomalee

5th Research Conference Abstracts, pp. 227, © 2012, The royal Asiatic Society of Sri Lanka.

Reading for ancient maps: Transformation of the outline of Trincomalee - Koddiyar Bay and its vicinity

Thilanka Manoj Siriwardana,

Assistant Lecturer,

Department of Archaeology,

University of Kelaniya,

thilanka.siriwardana@gmail.com

Map is a document which physical as well as cultural features on earth are depicted. Ancient maps of Sri Lanka were depicted on different map projections. These maps were produced in the ‘age of discovery’ which has been at Europe since 15th century and continued into early 17^th  century. The maps and charts created in this period about trading routes gradually became the global mapping of the world with more accurate details by bringing up to date. Cartographers are promptly engage in this work. The different map projections they prepared gave a difficult or impossible task to present researchers while locating exact places or when compare them with the present day maps, because the geographical entities on ancient maps are not corresponded well with those in the modern atlases. But decoding of the ancient maps with its existing traces is opening a way to study ancient maps. Aim of this research is to study significant historic places from ancient maps accordingly with the changes of cartography. For this we have selected Trincomalee - Koddiyar bay and its vicinity area for example of study. Area selected due to its immense value all along the political, economical and naval history of the country. Two methods used to identify the changes accurately. First is made comparison of coordinators and outline of the land with the modern maps and secondly made the comparison the names marked in the map. The gradual unfolding outline of the Trincomalee can be studied with maps belong to the period before 18th century (from Ptolemy’s Taprobana Insula of 14th cent. CE and Cantino Planisphere (1502), one of the earliest surviving charts of world which showing the Trincomalee for the first time to Johannes II Van Keulen’s (1704-1755) map). Since the map of Hondius Mercator’s of 1619, Trincomalee was very primarily outlined and it was marked significantly in all later maps. Dozens of maps from varying time gaps are selected. It can see that the settlers pressed forward, the previously unmapped land appeared on the new maps. Besides this, the maps show some of the geographical changes occurred in the Trincomalee bay, e.g., possible expansion of Tambalagam area which might occur in 17th century. The maps are arranged chronologically so far as possible, as indeed are the descriptions of the cartographers. All maps are represents the illustrations of general style of each period well as the distinct style of each cartographer.

Key words: Maps, Trincomalee, Cartography, Keulen

Some of the previous studies about ceramics in Sri Lanka

Ceramics has been a vital study area in archaeology from its first periods of antiquarianism. Gradually it became a systematic study area with the development of chronological methods and classification approaches. Sir Flinders Petri and his contemporary scientist had identified the place of ceramics in subject, but the pioneers as H.C.P. Bell and his successors in Sri Lankan archaeological context were not highly concern about the value of ceramics as an artifact to reveal the past. However some other scientists in various fields of natural sciences gave their contribution to the development of the ceramic studies in both archaeological and ethnological sections. In here we like to consider about the works which done by the scientists and researchers who belonging into the both fields.

Established caste system is a major starting point for vary of study field in Sri Lanka, so do for ceramic studies. Some of the first studies about the caste were based on historical resources as Tennent (1860), and some are with the caste system in their contemporary society as Robert Knox (1681), A.C. Lawrie (1896) and A.K. Kumaraswami (1908). Knox lived intact with the castes and got to know the status of potters in Kandyan social hierarchy. Potter villages in central province and their general service bond with elites and religious places as tenants can found in Lawrie's (1896,441,476). Kumaraswami is a leading character, who distributed his wide and deep knowledge through a large span of research areas of this country. Latter Kandyan and early 20th century societal groups of potters, who known in Sinhalese as ‘badahalaya' or ‘kumbala', was in their service of feudal system by that time, hence they were become rich source to Kumaraswami. In his ‘Medieval Sinhalese arts' (1908), a vivid explanation comes about ceramics with a vernacular related utilitarian approach, including shape and size data, which still regards as one of first masterpieces of ceramic studies in Sri Lanka. In 1970s' and forth, Deborah Winslow, an American anthropologist, conducted her researches to study the world and national influences on economic change among rural pottery makers in Sri Lanka by selecting a model village called Walangama, in Kurunagala district of North Western province, which inhabits by potters who became caste and primary occupation (Winslow, 2002,155) can regard as one of the most recent study on potters caste and ceramics. Village was took by her as a part of regional system and analyzed the regional social systems of deities, marriage and weekly markets of potters (ibid, 162). Further her consideration was on economical behaviors of potters with the government interventions as from department of small industries department and new changes of it with the main political and social changes as 1977 - the open economy policy and Mahavali development projects (Winslow, 1999, 16-17). Her works cannot consider among archaeological studies, but it is the first ethnological research conducted in a long period of time (and still) about ceramics and potters in a selected region.

In the mid 20th century, P.E.P. Deraniyagala fans the fame of the path of archaeology in Sri Lanka by his school of natural scientific approach. His excavations in pre and proto historic sites as Bellanbandipalassa, Inner city of Anuradhapura, Pomparippu, etc., revealed new knowledge in to the subject. Ceramics found from the inner city was considered first time for establish a ceramic typology by analyzing their Physical and mechanical properties as paste and temper composition (ASCAR, 1957,26) however not a success due to errors in the method used for soil layer recording. An attempt to identify the vessel functions by its associating archaeological context can see from his report of Pomparippu excavation, in it he further tried to describe about shapes of ceramics by using geometric terms as ‘ovaloid without upper portion', (ibid, 19) but alike his previous ceramic studies, it was ended prematurely without a definite assessment.

Sri Lankan young scholars has exposed to new concepts of world archaeology and transmission of new knowledge with experienced foreign scholars can see from the mid of the last century and some researchers belonging to first group made an effort to find new aspect about ceramics. Gunasekara, Prematilleke and Silva (1971), identified the form of the vessels as an important factor to create a typology and based on some of current vernacular names and historical and folk sources for some extent. Classification grounded by them on ethnographic analogy of ceramic was subsequently drew some archaeologists for continue and develop it into an archaeological use in their works, as Prematilleke (1982), Ratnayake (1982); both are directors of Central Cultural Fund projects at Alahana pirivena and Jetavanaramaya respectively.

Siran Deraniyagala identified that classification of ceramic by that time in Sri Lanka is totally not found the requirements of archaeological explanations. After his short survey at Kollan Kanatta in 1971, he opt to get familiar with ceramics on ethnographic base and select Anna Shepard's (1954) methods as a systematic base. This was put in action for analyze the results of Citadel excavation of 1969, Bellan Bandi Palassa excavation of 1970 (both in 1972) and the survey done by himself with W.G. Solheim (1972) to investigate South-East Asian prehistoric presence in Sri Lanka. In all these, he suggested using the variables such as paste texture, surface luster and surface color in archaeological classification of ceramics, for the first time in Sri Lankan archaeological field and later he published a review of it (1984).

At the end of 1980s' another study was done by J. Bouzek and M. Kuna presented their results concerning the development of pottery, which were obtained during excavations at Anuradhapura Abhayagiriya. This study was focuses on the development of the vessels forms (Schenk, 2001,59). Another archaeological site based study on the ceramics excavated from ancient urban mound at Akurugoda, Tissamaharamaya was done by H. Schnek (Schenk,2001).

Most recently in the last decade another archaeological observation was took place in the Tissamaharamaya region, which was widely differing from the many of previous site base studies, distinctly inaugurated within a regional approach, in Lower Kirindi Oya basin done by Raj Somadeva and others. Pottery remains recovered from this survey and excavations are consecutively analyzed with the data recorded from ethnographic surveys of the region by R.B. Dissanayake (2005). Pottery shreds are classified along with considering its functions, functional attributes and manufacturing technologies (Dissanayake, 2005). Collaborative work of Nimal de Silva and Dissanayake (2008) sent forth the ceramic studies of Sri Lanka by preparing a catalogue of ancient pottery from Sri Lanka (Silva & Dissanayake, 2008).

All aforementioned researches can regard as the milestones of ceramic archaeological studies of Sri Lanka, but beside to these, there are many other studies done by many researchers, both professionals as same as the apprentice archaeologists, who gave their contribution to fame the path of the archaeology by going through various aspects and approaches. Archaeology is a dynamic subject, working collaborative with all other major disciplines; consequently we can create paths to dark corners of the unknown past. Since the emergence of the ceramics to the world and to Sri Lankan history, it possesses a vital value in the attempts of revealing the past, so can use efficiently in future studies.

Utilization of molluscs as a food resource among traditional communities in Kalpitiya Region (KR) of Sri Lanka.

Utilization of molluscs as a food resource among traditional communities in Kalpitiya Region (KR) of Sri Lanka.

Skulls of two bat species

Kiri wawula

Kiri wawula

These are the skulls belonged to two species of bats living in Sri Lanka. Taxonomic names of these two are not actually sure, but among locals, larger one knows as ma wawula and little one as kiri wawula. Annually large number of ma wawula individuals dying as a result of electrical shocks, which gain them a instant death.

Für deutsche Leser :-

Dies sind die Schädel gehörten zwei Arten von Fledermäusen, die in Sri Lanka. Taxonomischen Namen der beiden sind nicht wirklich sicher, aber unter den Einheimischen, größere man weiß, wie ma wawula und ein wenig wie kiri wawula. Jährlich große Anzahl von ma wawula Personen sterben als Folge von elektrischen Schocks, die sie sich einen sofortigen Tod.

Utilizations of marine molluscs - Sri Lanka; an archaeomalacological study

Abstract

History of exploitation of marine resources in Sri Lanka goes back to the prehistoric period. Remains of various marine animals had been found from many coastal and inland archaeological sites. One of such marine animal class is Mollusc, which have a broad value in archaeological studies and oldest evidence in Sri Lanka is dated to be 37,000 BC. In environmental archaeological approach, mollusc study is developed as a sub research area, known as Archaeomalacology. In Sri Lankan archaeology, such approaches are still not widely concerned for studying the man - environment relationship.

This study is mainly concerning about selected main two molluscan classes, Gastropoda and Bivalvia. Continuous use of both shells and flesh of marine mollusc species from prehistoric period to current period can see in Sri Lankan society, which can study with traditional and historical sections with economy, technology, Socio - cultural backgrounds. Results of this study provide an overall picture of mollusc utilization in Sri Lanka. Some animals are highly use in whole culture and in other hand various animals are use in regional maritime cultures. If outlined, individual species as Pearls oyster (Pinctada vulgaris) and Chank (T .pyrum) have a historical and archaeological record from more than 2,400 years in Sri Lanka. Such species create way to study cultural interactions of Sri Lanka and above said sections. Sri Lankan marine mollusc food group is dominating by bivalves, 60% of all studied species and remainder is gastropods. Nutrient or food needs of coastal communities is providing by these animals. Aesthetic, ornamental, medicinal, construction, religious values of marine mollusc is also studied with archaeomalacological remains from prehistoric, protohistoric, historic monastic complexes and habitation sites, and living cultural societies. Shallow water fishing practices as in lagoons, estuaries, and littoral areas begin in Mesolithic period and deep water is from protohistoric Indian cultural transmissions. Ethnography of current traditional maritime communities and active fishing groups are adding vital evidences for this study. Value of linguistic for ethnobiology is specifically identified because of clear regional variations in maritime communities. Shell deposits have archaic formation and utilizations on its shells and floor show the cultural and socio-economic changes in regions.
The value of understanding the marine mollusc utilization pattern can be expressed with regard to, development of archaeology through animal studies, regular changes in maritime cultures, formation pattern of the archaic shell middens and the identification of activity areas.

Tamil Buddhists and Terrorism

Thilanka Manoj Siriwardana
thilanka.siriwardana@gmail.com
University of Kelaniya
Department of Archaeology

(Paper submitted to the workshop organized by United Nations Institute for Training and Research (UNITAR) under the theme of Hiroshima Series on the Management and Conservation of World Heritage Sites, Hiroshima, Japan, April 19-24)


Nagadeepa Purana Vihara or Nainativu is a shining example of inter racial harmony in Srilanka. Nagadeepa situated in Jaffna district in Northern Province of Srilanka. This had been improved at various stages and ever since it has become the most sanctified place of worship by the devotees. Stupa at the temple was constructed by the two warring Naga kings, Chulodara and Mahodara, at the site where Lord Buddha during His second visit to Lanka, five years after attaining Enlightenment intervened and mediated in settling a dispute over the possession of a gem-studded throne. This precious throne was offered to the Buddha, was returned to the Naga Kings and was later enshrined in this stupa. This chaitya the Nagadeepa Seya is supposed to be one of the 16 most sacred places to be worshipped by Buddhists in Sri Lanka. History records that it was developed and reconstructed by pious kings like Devanampiyatissa, Dutugemunu and converted into a fully accomplished sacred place. According to the golden Sannasa Wallipuram, committed to writing during the reign of king Vasabha, it is the present Jaffna Peninsula that was identified as Nagadeepa. Nagadeepa puarana viharaya secured with Tamil Buddhists and also Tamils more than thousands of years which clearly can contrast with the terrorist’s activities of last decades.
The Palk Strait which lies between Tamil Nadu and Sri Lankan land masses is seen as a divider, separating two different distinct ethnicities, religions, cultures and political entities. But there was a phase in history, between the early years of the Christian era and the 14th century, when Tamil Nadu and Sri Lanka enjoyed very close ties, thanks to a shared interest in Buddhism. In Srilankan history there are number of evidences about Tamil Buddhist, who had been very actively deed in religious works of the society as same as the economical and political affairs. That the association of Buddhist Tamils links with Tamil Nadu goes back a long way. In 637 AD, when Hiuen Tsang landed in Kanchipuram, he recorded more than 100 monasteries and over 10,000 Buddhist monks in Pallava country. It is rich in classical Tamil literature too. Three of the five great epics of ancient Tamil are Buddhist. One of these is Manimekalai. According to it the chief protagonist Manimekalai visits an island called "Manipallavam." She worships at a Buddhist shrine (putha peedikai) there. It is believed that Nagadeepa is Manipallavam. Therefore we can believe that, as a Buddhists and also as an excellent Tamil, many Tamils were in perspective to protect and conserve the Buddhist heritage.
Nagadeepa was named as a protected archaeological site under the antiquity ordinance, No 09 of 1940 and the amendment,No 24 of 1998. There are more than 20 other listed sites around the Nagadeepa viharaya in Jaffna peninsula, according to the report that sent to the UNESCO in 1983, by the president of the Conference of Buddhists association in government cooperation’s. From the 1890, all these sites have been managed under the authority of department of Archaeology in Srilanka. However, many archaeological surveys also had been done by the department of archaeology in the University of Jaffna. Recently the Jaffna peninsula is in under the military supervision to prevent the terrorist activities and to keep peace. Still there are minimum transportation facilities to the district and security problems, therefore observation of the department of archaeology not directed for last two decades.
Within last century many Tamil historians define the Srilanka history as completely Tamil, what make Sinhalese instigate to against this writings and to protect Buddhist monuments as a Sinhala heritage. Especially similar to this, Sinhala Buddhist concept was broadly highlighted by many historians. Fear of 'Sinhala-Buddhist expansion' was course to immerge a notorious response among some Tamils. A more extreme act was the destruction of ancient Buddhist sites by the born blind natives and terrorists. The Tamils were worried about Buddhist sites and shrines being discovered in the north-east. This was because that they erroneously believed if proof of a Buddhist presence in the north-east will erode the Tamil rights to habitation in those regions. Particular reason is, in Sri Lankan context some believe that Buddhism was linked only to the Sinhalese. This intention makes worse the political crisis in between the ethnics groups of Srilanka.
These fears and concerns were due to lack of knowledge. The Tamils had at one point of history been Buddhists and the discovery of Buddhist links was something to be resented by some groups.
Therefore, terrorism had got more powerful and since 1950s many violent incidents had been occurred around the Nagadeepa area. In 1958, communal groups converged on Nagadeepa and attacked the vihara in the absence of the priest. The ancient statue of the Buddha was destroyed. In 1986, two Tiger recruits from the Nainatheevu Island laid underwater explosives along the jetty. Again in 1990, LTTE attempt to drive away the small Muslim population at Nainatheevu. In this last two incidents incumbent monk of the Nagadeepa viharaya, Venerable Brahmanawatte Dhammakiththi Tissa Mahanayaka Thera was succeed to protect the people. Now the war have been ended, and like to wish be it forever. This is the period for regaining the lost dignity of Buddhists. Time is for the real patriot Buddhists to do something for one Sri Lanka. Archaeological heritage can use as the path way to freedom and peace. It is glad to say current government now correcting the past unfortunate things which push Buddha’s country to turmoil. Specially by create constitutional and administrative structures that reflect the multi-ethnic character of Sri Lanka. Also there is a requirement to take the country away from the myths that Sri Lanka is a Tamil country from the ancient periods and it is a Sinhala- Buddhist country.
Archaeology should use as the pathway to the unity of the nation. One practical method is to organize the free work camps at the Archaeological sites with the participation of Sinhalese, Tamils and Muslims, with the assistance of the academic institutes, rural organizations and religious Centers. With the help of the same village level organizations, institutions can organize visits to places of historical importance, ruins etc. for a better understand the culture and civilization of various ethnic religious groups. Re-establish links to the North, East, South and West of Sri Lanka by road, rail and air and also should develop the sea route. Ports in the North and East should be developed in Kankasanturai, Pt. Pedro, and Mannar. One of the main requests voiced by the politicians and residents of Jaffna was the re-opening of the Kandy-Jaffna road or A-9 main supply road which is now on work with strength of Mr. Basil Rajapaksa.
There is some sort of debate about the first dwellers of Jaffna and its surrounding regions. In here I believe we must make these discussions close down. Let such topics limit into the scholarly studies but please not take them in to the politics. Now there are no miner nations in Sri Lanka any more. Our Tamil brothers and sisters are also the care takers of the dignity of Sri Lanka. This is our country. No matter you is a Buddhist, Hindu or Catholic. Let take back Sri Lanka to the prosperity with our heritage and religious unity. Period of terrorism is ended. It is time to Tamil Buddhist.