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Golden Jubilee years of Sinhala Pop Music;

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Christian youth herald an Integrative revolution

By Dr D.Chandraratna

Right at the outset I need to justify the above subtitle. The readers may be understandably perturbed that the use of the word Christian is an irrelevant identity marker, given the violence that identity markers have caused in Sri Lanka. I am acutely conscious of Amartya Sen’s advice, ‘Reason before Identity’ before we classify groups (Identity Violence, 2007). However this identity profiling is only an empirical generalization contextualized here because it has contingent social significance.

I wish to demonstrate how young, predominantly Christian youth, through Sinhala song stumbled on to foster amity, dialogue and communication between communities, ‘unloading a million bricks’ out of the Sinhala psyche (Langston Hughes, The Big Sea, 1986). Having relieved my burden I shall come to the subject proper. This article is to celebrate more than half a century of the continued dominance of Christian youth led popular Sinhala music where they reigned supreme.

Bands Galore

At independence while Sinhala music was experimenting with different forms, amidst debate and rancour the city dwelling youth were emulating the sprouting bands and vocalists in the West, and Latin America. The Beatles, Shadows, Kinks, Rolling Stones etc. and generally fast rhythm music was mimicked by the westernized youth who were mostly Christian whose talents were honed in the arts and performances of the church. The bill was split between competing groups. Among the most popular were La Ceylonians, Moonstones, Sunflowers, La Lavinians, Los Flamingos, Hummingbirds, La Bambas, Los Muchachos, Los Serenaders, Los Caberellos, Beacons, Peddlers, Sunflowers, Spitfires, Gypsies, Eranga and Priyanga and many more in the country towns including the North. The Christian schools in Colombo as St Thomas’, St Peter’s, St Joseph’s, St Benedict’s provided much needed youth to work the bands. Likewise the Christian Schools in towns of Kandy, Ratnapura, Nawalapitiya, Galle, and Jaffna followed suit supplying vocalists and instrumentalists.

The dawn of the ‘people’s revolution’ in the late fifties was turbulent. It was a time Sri Lankan society was badly challenged by language and religion thereby partitioning the pluralities and diversities that were considered the norm. The revolution was executed in a rush without debate and dialogue. Exultation was short lived and as the ideals became distant many communities felt betrayed and perceived to feel outside the Sri Lankan heritage. The thesis canvassed here is that Sinhala popular music championed by Christian youth, led an integrative revolution, which was successful in no small measure.

The sudden loss of the conviviality and robust richness of the cultural mix that was their world may have driven the youth to yearn for a mechanism to return to the beautiful old days. Sinhala pop music beckoned them as the integrative solution that many were yearning for. Their school education, mainly in the liberal arts, equipped them with a number of competencies; an intellectual tolerance, substantial questioning of dogmatism, social maturity, rejection of authoritarianism and a degree of secularizati

on outside of books. They were not oblivious to many aspects of the contemporary world.

Meteoric popularity of the Sinhala bands

With apologies to many bands and artists of yore including the Dharmaratna brothers who were the stars of the Sinhala pop I will limit myself to the trio, Indrani Perera, Annesley Malewana and Clarence Wijewardena. Indrani of the Three Sisters and Clarence and Annesley of Golden Chimes, and their bittersweet re-union in Super Golden Chimes were at the helm for the entire period. Their stamp in the pop scene has survived all these years and naturally they have been dubbed the Queens and Kings of the fifty plus year’s history of the Sinhala popular music.

The stars of Indrani, Annesley and Clarence have burned brighter for more than half a century and I will be excused for selecting the three for the purposes of this article. Indrani’s crystalline voice delivering folk like verses were framed in exquisite musical arrangements prepared by Clarence Wijewardena, the songwriter and producer extraordinaire. He was bass guitarist devising dynamic guitar breaks as a value add, especially to the moody emotion filled songs such as Dilhani and Kalpani Duwani. He once said in public that as a teen he was an avid listener to Beatles and Shadows with Cliff Richard and that after secondary school all he wanted was to make actual music with his interiorized musicality. Indrani’s vocals were often multilayered with harmonies by her sisters. Annesley’s dusky voice ranging in delivery from home based country anthems to solemn folk balladry attracted large crowds and sold the records under numerous labels.

Trained in gospel singing, in Indrani and others the Sri Lankan audiences discovered a national treasure That won lasting affection for bringing us nostalgic experiences of our own lives; beauty of the landscape, undiluted romantic innocence, and the warmth of a human community. Throughout their long and brilliant careers spanning five decades they entertained millions of Lankans. Working long hours in a undervalued vocation in the 60’s and 70’s we who are the recipients of their precious gift owe them an enormous debt of gratitude. A career in music is hard work, a lot of sacrifice, but more importantly need a lot of perseverance and patience.

 

The integrative revolution

The singer and audience relationship is about connection; above all an emotional bond that make you cry, laugh, think, hold out a hand, in brief empathic union. The bands playing western music were moving the people on the dance floor while the Sinhala groups were moving people in an atmospheric emotional direction. Beyond the form they also were driving hard a message to bring the nation together. In sonata style, without big guitar moments, warbling in unhurried tunes, fittingly mellow with mundane lyrics made an impressive appeal.

 

It was the immense capacity to put together a poetic collection of images, sounds, scents and stories, wrapped in mellifluous but simple words. They produced a grand alchemy of songs all testimony to the indigenous artists’ engagement with the country and its people, the common folk. At the same time they evoked something within all and we felt connected. It was a part of the little tradition of the Sri Lankan culture that brought us together.

This change in the music topography and culture that took place from the decade of the 60’s points to something beyond the confines of musical creation and musical thought to the wider sphere of social life and social strife. This was an integrative revolution responding to kindred developments in the realm of wider society. The integrative revolution was led by the suburban Christian youth.

Clarence Wijewardena, mindful of the furious forces that were beating against the barriers that hemmed them in, stuck to his motto throughout: semplice-sempre, simple in style and presentation. Contemporary reality mirrored and expressed in spirited conversations with few instruments, he was able to compose songs like Sigiriya, Ruwanpuraya , Kalu ganga Udarata Kandukaraye, Dunhinda Manamali, Wana bambaro ohoma hitu, Dilhani, Ela dola piruna Gon Bassa, Mango nanda, Gamen liyumak avilla, Udarata niliya heda wage, Kalu mame, and many others disregarding formalistic aspects of language and idiom. Of course some of the words were criticized and even censored for being rustic.

Use of words such as Himihita wetiyan, Umbata rideyinam, ohoma hitu, and bithu sithuwam neluwo were subjected to trenchant criticism. But the most important fact was that this music, lyrics and tempo appealed to all segments of society, Buddhists, Christians, Hindu and Muslims could enjoy breaking ethnic and class barriers. In sociological parlance it can be said that while the earlier bands and music were westernized, the Sinhala pop music was sanskritized.

The authoritative Indian sociologist M.N.Srinivas captured the social changes in the 1960’s in India by devising the term sanskritization for a similar process that we can freely use to describe the changes in Sri Lanka ushered in by popular music. Even to the urban society it impressed both on an intellectual and emotional level. I may be pursuing a tenuous connection leading to a dead end but I considered it necessary to record this transformation as a valuable contribution, as reminded by Reverend Malcolm Ranjith quite candidly. It was a social movement and the implied consequences may not be intended. However as Hegel once noted philosophy should avoid political entanglements.

Music and song became the catalyst that unleashed the forces and opened vistas of all communities including the upper middle classes to fall in line. No doubt there was opposition but there were also entrepreneurs like Gerald Wickremasooriya who unstintingly offered assistance. Perhaps they understood the underlying integrative element because it was a contrapuntal message, given better than any political pamphleteer. Popular artists liberated the melody from its tight constrictive wordy bodice and made it part of the common man’s idiom. More importantly, the text invited all social classes and communities to embrace the ethos of our common Sri Lankan heritage. Maw bima obei sithala, rata deya kere bandila, panamen obei sithala, pili gatha yuthui puthune, they pleaded.

One needs only a comparative perspective to understand how the thought content of their music presented a contrasting but an inclusive society in which all communities and religions to wipe out that ordre positif of the old feudal regime and enter a much better ‘ordre naturel’ preordained by the all-wise and all loving deities whose work men can mar but never mend. Was that the confidence they possessed to accomplish their task fighting all barriers that playwrights like Professor Sarachchandra could not easily dismantle.

Professor K.N.O Dharmadasa noted in an introduction to a booklet on Maname the interesting and enlightening dialogue between Professor Sarachchandra and a Cinnamon Gardens lady on the steps of the Lionel Wendt theatre on one of the early days of Maname where the lady said that Sinhala nadagama appealed nicely to the likes of her kitchen maid. No more profound expression of the class divide of the Sri Lankan Weltanschauung is needed. The upper classes were steeped in a world quite alien to the common Sri Lankan heritage. We therefore pose the question whether the musicians, mostly brought up in the Christian Church background lifted the impenetrable barricades as they sang ‘Api enawa murakawal okkoma bindala’ with much more ease, one wonders.

In the 1950s and sixties the freedom, equality and liberty that independence had granted to Sri Lanka was blotted out by dark shadows of communalism and religious bigotry, a society already fractured by caste and creed. The Bandaranaike revolution was hardly inclusive. The politics at the time failed to create a liberated society, a society that is able to express a richer and fuller life. The people’s revolution brought out the monstrosity of communalism more repulsive than the semi feudal class oppression that it was intent on driving out.

Here we draw the power of the form and thought of creative art in song and music. These musicians, who were the progeny of parents outside the ‘purists’ managed to enter the depths of the consciousness of those who were distracted by the people’s revolution and unobtrusively connected them with the Sinhala mainstream society. While appealing to the common multitude they also entered the homes of the rich and famous freely and all this without political undertones.

All we can say is ‘Thank you for the music and thank you for bringing us close’.



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Sri Lanka eyes conservation-led tourism boost as Gehan urges integrated approach

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View of Trincomalee from Fort Frederick

Sri Lanka could unlock a powerful new economic pathway by integrating biodiversity, archaeology and cultural heritage into a single conservation-driven tourism model, according to author, banker and naturalist Gehan de Silva Wijeyeratne.

Speaking to The Island, de Silva Wijeyeratne said the country possesses a rare convergence of natural and historical assets that, if strategically presented, could reposition Sri Lanka as a leading global destination for nature and heritage tourism.

“At the moment, these elements exist, but they are not fully connected,” he said. “What Sri Lanka has is extraordinary—a complete story of life, from ancient history to modern biodiversity. The opportunity is to bring that together in a way that creates value.”

His remarks come at a time when policymakers are seeking sustainable avenues to revive the economy, with tourism identified as a key growth sector. De Silva Wijeyeratne is currently researching his next book, ‘Enchanting Sri Lanka’ to be published by John Beaufoy Publishing in the UK.

Koneswaram Temple Trincomalee

He said his recent field visit reinforced the untapped potential of integrated landscapes—particularly in the eastern region around Trincomalee.

He spent four days in Trincomalee with Hiran and Hashan Coory, two members of the senior leadership in Jetwing Hotels. Commenting on the visit, he said “Within a short distance, you have forests, marine ecosystems, archaeological sites and protected areas. This is not about isolated attractions—it’s about creating a connected experience that can compete globally.”

He noted that such an approach could continue to transform Sri Lanka’s tourism model beyond traditional beach-centric travel. “You can offer visitors wildlife, marine biodiversity and ancient history in a single journey,” he said. “That’s a very powerful proposition.”

Speaking more on Trincomalee’s potential, he said the combination of ancient history, the more recent colonial history and buildings, the beautiful beaches and coves, the snorkelling and marine mammal watching combined with the potential to create a huge national park that will have large mammals on the doorstep of the city means Trincomalee can become the city with the greatest tourism potential of any city in Sri Lanka.

Maritime and Naval History Museum Trincomalee

“A vast national park on the scale of better-known parks such as Wilpattu and Yala can be created by connecting the forest reserves which stretch from Kantalai and through to the Naval Headworks Sanctuary, almost to the borders of the Trincomalee town” he says. “A new national park could be constructed with a network of safari roads and water holes and grass plains to increase the prey density for iconic mammals like the leopard. Trincomalee can then become a top land safari destination with an entrance gate to a national park just 15 minutes drive from the town. No other city will be able to rival it for land safaris, marine safaris, ancient and colonial history, staggering views and beaches and the heady mix of various ethnic groups with their religious beliefs, cuisine and arts. Trincomalee could overshadow every other city in Sri Lanka for tourism if developed properly”.

Velgam Vehera

De Silva Wijeyeratne emphasised that conservation must be positioned not as a constraint, but as an economic enabler. “If you encourage and enable responsible visitation, it brings revenues to these areas,” he said. “That supports conservation and also creates livelihoods for local communities.”

However, he cautioned that development must be carefully managed to avoid damaging sensitive ecosystems. “You need development that is sensitive to these landscapes and the proper infrastructure to manage visitation,” he said. “The value lies in preserving what is already there.”

In addition to tourism, de Silva Wijeyeratne highlighted the need to strengthen Sri Lanka’s conservation capacity through international collaboration. He has proposed the introduction of a special visa to attract experienced global conservationists willing to work on a voluntary basis.

He referenced his article ‘A visa for bringing in expertise and expanding tourism’ which was published in The Island on Friday, 23 May, 2025, and is available online. In this he proposes a special visa to address four strands – volunteering, internships, academic exchange and short term study. The idea is that the visa should be as easy as to obtain an online tourist visa, but the visitor can now apply for a longer term visa for a declared purpose, such as volunteering.

Gehan de Silva Wijeyeratne

He was careful to emphasise that the proposed visa is not for paid work and does not give the visitor special rights, and any relevant permits and permission need be obtained by the local partner. “There are people with 30 or 40 years of experience in research and conservation who would gladly come to Sri Lanka and contribute” he said. “If we create a proper framework, they can work with local organisations, share knowledge and build expertise.” Such a system, he stressed, would not undermine local employment. “These are unpaid roles—they are not taking jobs away. Furthermore, they will help locals to upskill,” he said. “They are helping to strengthen the system.”

De Silva Wijeyeratne also underscored the importance of science communication in driving conservation outcomes. Drawing from his recent lecture to the Wildlife and Nature Protection Society, he said public understanding of biodiversity remains limited, particularly when it comes to foundational elements, such as plant life. “In my recent lecture I started with plants because they are often overlooked,” he said. “In Sri Lanka we have the descendants of ancient plant groups, like lycophytes and bryophytes, as well as an abundance of the relatively more modern flowering plants (or angiosperms). They all form the basis of all ecosystems.” Sri Lankan researchers would benefit from international collaborations to describe and study the ecology of species found in Sri Lanka. As an example of the gaps in our knowledge, he pointed that it is hard to find online even a species inventory of Sri Lankan species of Lycophytes.

He further highlighted the interconnected nature of life, pointing to the role of microscopic organisms. “Every cell in our body contains mitochondria, and that DNA originated from bacteria,” he said. “So we are, in a sense, composite organisms built on ancient biological relationships. “This perspective, he said, is critical to fostering a deeper appreciation of biodiversity and the need for its conservation. “If people understand how interconnected life is, they begin to value it differently,” he said.

De Silva Wijeyeratne’s ongoing research for ‘Enchanting Sri Lanka,’ to be published by John Beaufoy Publishing, also touches on Sri Lanka’s layered history, including its colonial past. During his recent visit to Trincomalee, he visited the grave of Rear Admiral Charles Austen, the brother of renowned novelist Jane Austen. “I read in the Bradt Guide to Sri Lanka that her brother was buried in the Esplanade Cemetery. There was an article online by Nishan Fernando in the Sunday Times where he describes how, in 1984, he and his father, Admiral Clancy Fernando, located the grave. Fernando wrote of the burial ground on the Esplanade in the middle of Trincomalee town, opposite the beautiful horseshoe shaped Dutch Bay.”

After a false start at another cemetery, using Google maps, de Silva Wijeyeratne with others, including Hiran and Hashan Cooray, some of the senior team from Jetwing Hotels, visited St. Stephan Cemetery which is around 400 meters from the Maritime and Naval History Museum. ‘We found the grave as described in the Sunday Times article by Nishan Fernando. But talking to various hoteliers and people in tourism in Trincomalee, we were struck by how many people were unaware of its existence. Hopefully, knowing that the grave of Rear Admiral Charles Austen, brother of Jane Austen, is roughly in the middle of St. Stephan Cemetery, in Trincomalee, will help others, with an interest in Jane Austen, to locate it.”

During his time in Trincomalee, with the Jetwing Hotels team, de Silva Wijeyeratne also visited Mederigiriya, Seruwila and Velgam Vehera. They encountered elephants on their visits to Seruwila and Velgam Vehera. “That brief visit alone shows how rich and complex Sri Lanka’s story is,” he said. “It spans pre-colonial, colonial and post-colonial periods.” For de Silva Wijeyeratne, the challenge now lies in translating this richness into a coherent national narrative. “This country has everything—biodiversity, ancient civilisation, marine ecosystems, etc.,” he said. “Few places in the world can offer such an all-round package.”

He stressed that aligning conservation with tourism and knowledge-sharing could deliver long-term benefits. “It’s about connecting the dots,” he said. “If we do that successfully, Sri Lanka can position itself as a world-class destination, while protecting its natural and cultural heritage.” As the country looks to rebuild and diversify its economy, de Silva Wijeyeratne’s message is clear: Conservation, when strategically integrated, could become one of Sri Lanka’s strongest assets. (Pictures courtesy Gehan de Silva) Wijeyeratne

By Ifham Nizam

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Bringing the flavours and spirit of Jaffna to life

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Grace draped in tradition

Long before the first dish was placed at the Jaffna food festival at Cinnamon Bentota Beach, a dedicated team of staff and culinary staff journeyed to Jaffna.

In the North they stepped out of professional hotels and into homes, road side eateries and bustling local markets. They observed, listened and, most importantly, tasted. The experience was as much about unlearning as it was learning.

They spent time with local people, women who have perfected their craft over decades, fishermen who spoke of the day’s fresh catch, spice vendors who explained the subtle difference in dried chillies and roasted blends.

They saw the liberal use of black peppers, tamarind and the depth of roasted curry powders.

In the end, what the team brought back from the North was not just technique or taste, it was perspective. What stayed most was the spirit of Jaffna, its people resourceful grounded and deeply connected to roots.

And so when the festival came to life in Bentota, it was not just a recreation, it was a reflection. They realised the heart of Jaffna is not only in its flavours but in its people.

Cinnamon Bentota Beach — signature selection celebrated the rich heritage, vibrant culture, and authentic cuisine of Northern Sri Lanka with its signature “Jaffna Night” recently. The evening was a heartfelt journey into Jaffna’s traditions, inviting guests to experience the warmth, flavours, and stories of this remarkable region.

Guests were welcomed with the traditional greetings, followed by religious rituals that set the evening in a meaningful cultural context. The highlight was the launch of the “Jaffna Culinary Journey” video series, capturing the resort team’s immersive exploration of Jaffna’s culinary landscape and community life.

From preparing local delicacies alongside villagers, to stepping into traditional homes, participating in early morning poojas, and wandering bustling fish markets; vegetable markets, the team discovered that Jaffna’s cuisine is inseparable from its identity, history, and community spirit.

Cinnamon Bentota Beach — Signature Selection shared reflections on the journey, emphasising how meaningful experiences can preserve and honour cultural heritage. The evening culminated in the official launch of the Jaffna Food Festival at the resort – a continuation of the journey that brings authentic Jaffna flavours and stories directly to guests in Bentota.

“Jaffna Night” was more than a culinary celebration; it was a testament to connection, culture, and the shared joy of learning through food and tradition.

By Zanita Careem

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Sun Siyam Pasikudah paves the way in sustainability

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Upul - Group Sustainability Manager

Sun Siyam Pasikudah has added another milestone to its growing list of achievements by earning the prestigious Travel Gold Certification, a recognition that reflects the resort’s dedication to exceptional hospitality, high service standards and memorable guest experience. At this resort, sustainability isn’t just a concept it is a commitment. So driving eco conscious change, behind the scenes, is Chaminda Upul Kumara, shaping a hospitality experience where luxury meets responsibility .­

Q: Sun Siyam Pasikudah has earned Travelife Gold Certification, covering 147 criteria, from energy and water to wildlife and community welfare. What did that journey genuinely push the property and the wider group to do differently?

A: Earning Travelife Gold was never just about getting the certificate. Working through 147 criteria covering energy, water, waste, wildlife, and community welfare made us look hard at ourselves and ask whether we were truly doing enough in each of those areas.

What it really pushed us to do was move beyond compliance. We tightened our conservation practices, improved how we manage waste, and put more deliberate effort into biodiversity and community programmes. But perhaps the most meaningful shift was weaving sustainability into the guest experience itself, making it visible and accessible without ever compromising on comfort or quality.

At the group level, Pasikudah became a working model. The practices we refined here have since been adapted and adopted across our other properties, creating a culture where sustainability is not a side project managed by one department but something that shapes how every team member thinks and works. It reinforced what Sun Siyam Care stands for: that responsible hospitality is not a goal we work towards. It is simply who we are.

Q: Most of the Sun Siyam story has been written in the Maldives. How does Pasikudah write its own chapter, given how different the setting, the coastline, and the community around it are?

A: When the civil conflict in Sri Lanka’s Eastern Province ended in 2009, our founder Ahmed Siyam Mohamed saw something in Pasikudah Bay that many others had not yet noticed. The calm, shallow waters and unspoiled beaches were extraordinary, but he also saw a region ready for renewal and an opportunity to be part of that through responsible tourism.

The property opened in 2014 as a 34-room luxury boutique resort, quietly introducing refined hospitality to Sri Lanka’s east coast. Then came COVID-19 and the country’s economic crisis, two of the hardest back-to-back challenges any hospitality business could face. Rather than simply wait it out, General Manager Mohamed Arshed Refai led a comprehensive transformation of the property.

The refurbishment was guided by international design firm Studio 67, but its real character came from a very deliberate decision: every single material used was locally sourced, and Sri Lankan artisans and craftspeople were involved throughout the process. It was not just a renovation. It was a recommitment to the region and the people in it.

That is what sets Pasikudah apart within the Sun Siyam family. The Maldives properties have their own extraordinary identity, but Pasikudah’s chapter is distinctly Sri Lankan. From post-conflict rebuilding to post-crisis renewal, it is a story of courage, community, and the belief that investing in a place means investing in its people.

Q:There is an organic farm on the property growing over 38 varieties of fruits, vegetables, and herbs. Tell us about that. It feels like it says something bigger about how the resort thinks about its place here.

A: The farm is a fairly direct expression of how we think about our responsibility to this place. At least 30 percent of our menu is plant-based, and being able to grow a meaningful portion of that on the property makes that commitment tangible rather than theoretical. Guests receive their welcome drinks made with fruit grown here. The chefs know exactly where their produce comes from and what it took to grow it.

We also have what we call climate-conscious dishes on the menu, options designed around sustainable food principles that prompt guests to think about what they are eating and where it originated. Beyond the farm itself, we source a significant share of our ingredients from local farmers and producers in the surrounding community. That reduces food miles and carbon emissions, but it also means the resort is actively supporting the local food economy rather than bypassing it.

Put simply, the farm is not a marketing feature. It reflects a commitment to operating in a way that is connected to this land and these communities, rather than sitting apart from them.

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