Connect with us

Features

Folk Museums- A NEW CONCEPT

Published

on

by Dr.PG Punchihewa

Folk museums lately are receiving more and more attention They deal with and . Such museums cover local life in rural communities. A folk museum typically displays historical objects that were used as part of the people’s everyday lives. Examples of such objects include clothes and tools. Many folk museums are also and some cover (Wikipaedia)The concept of open-air museums originated in in the late 19th century .While they serve as centers of a sub culture They are also increasingly becoming tourist attractions.

In Sri Lanka there are two well known folk museums’ one at Anuradhapura and the other at Koggala which exclusively deals on life and works of Martin Wickremasinge..

A folk museum has to focus on a particular community or a locality .In a particular case it can include certain subcultures which have an affinity to the main one. Folk culture and tradition can encompass a wide area or subjects. It can be common or individual objects.For the sustenance of a folk museum it is fitting that one or more supportive sub cultures be there. They can be symbiotic. .One feeding the others.

Mirissa

Mirissa a small town on the south coast of Sri Lanka located in the of the . It is approximately 150 kilometers south of and is situated at an elevation of four meters (13 ft) above sea level. Mirissa’s beach and nightlife make it a popular tourist destination. It is also a fishing port and one of the island’s main whale and dolphin watching locations. Mirissa is one of the most popular beach destinations in southern , and for a good reason! The area has it all, ,

But Mirissa is not all about the beaches and sea food The Legend

The legend about Mirissa goes back to the time of Viharamaha Devi.It is said that she developed a desire to eat from a 16-foot long honey comb and it was found on a fishing boat near Mirissa . But there are no historical records which refer to Mirissa.

How ever there are more.legends,traditions and cultural objects and artifacts at Mirissa which are not found in any one spot along the south west coast Sri Lanka.At Mirissa there are two subcultures dependent on the vocation of the people – fisheries and agriculture-based activities. It also has a group which specializes in tovll -a ritualistic performance and drumming. Like two seeds in a pod the two communities have led to a peaceful co-existence. Kolam dance is common to both.

Kolam Dance of Mirissa

Kolam dance in a rudimentary form had its origin in South India and probably was introduced to Sri Lanka about two to three centuries ago. In a background which had a form of ritualistic dance in thovil, kolam added a new dimension in the form of local characters like vidane, panikkiya nonci, mudali, hewa and duraya. They brought in a sense of humor to Kolam dance.

Kolam dance is chiefly distinguished by the fact that the actors wear masks that are carved out of soft wood like kaduru and is mainly concentrated in the Southwest of the island, more particularly in Ambalangoda and Mirissa . It may be due to ritualistic dance, thovil was accepted and practiced in these two villages for a long time.

However, Kolam performance did not last long in its original form even in these localities. It had to give way to a form of drama called nurti introduced from North India. . Its lilting music ,rich costumes ,historical or mythical stores etc. soon overpowered kolam. The Editor of Lakminipahana in its publication of January 1886 refers to this changa(1.)

Kolam masks

Although Kolam performance is not common anymore, both Mirissa and Ambalangoda have jealously preserved the Kolam masks. Even today at Mr. Martin Amarasinghe’s residence at Udupila, Mirissa, there are said to be about 100 masks of various kinds belonging to about 70 Kolam dramas which this clan owns. In addition, Sunandaramaya at Mirissa has about 30-40y masks. The most significant feature of the collection is that it contains the oldest and the rarest traditional mask called “the panchanârighata” (with five faces). Kolam group of Mirissa is a one, handed down from generation to generation.

The position in Mirissa is that although Galle Road and coastal regions ,due to a rapid growth of tourism have been developed, when one observes a place like Udupila in Mirissa that the rural areas continue to exist as they were in the past. Mirissa group has not yet made art their livelihood. They refuse to give economic value to their art and as far as possible try to preserve its traditional value.

Cultural values of traditional subsistence economy, which is not mixed with capitalistic social changes, can still be seen in them. (2.)The position in Mirissa is that they are people who still derive pleasure out of folk sports that prevailed in feudal days. They refuse to give economic value to their art and as far as possible try to preserve its traditional value. Cultural values of traditional subsistence economy, which is not mixed up with capitalistic social changes, can still be seen in them.

Masks for aesthetic pleasure

“Masks themselves have become aesthetic pleasure” states Dr Siri Gunasinghe.3.They had a very important role to play as the most effective means of impersonating the extraordinary characters that feature in these performances both ritual and dramatic.”

“In the kolama ,in all probability ,is preserved a very old tradition of narrative drama of a purely folk style. Vidane, Panikkiya and Nonci are some of the characters that have been favorites subjects of the mask makers. In spite of the exhilarating humorous appearance these masks stand out on account of the realistic effect of old age that has been very cleverly brought out .These masks are probably some of the best creations of the Sinhala carver.”3.Siri Gunasinghe

“Viewed independently of the performance itself ,all these masks seem very neutral and lacking in in any kind of expression that may provoke laughter ,but once worn by the actor every tilt ,every change of angle ,every movement of the head is capable of a large variety of expressions.(2)”A mask that often becomes full of expression and provokes a good deal of mirth is the mudali kolama bringing out all that is haughty in the high government official(3)

The task of the Ceylon mask maker compared to the Indonesian mask maker was perhaps made more difficult by the need for a juxtaposition of the various components. In addition, he also had his limitations in the use of colors .However Dr.Siri Gunasinghe says we must give the village craftsman the credit for creating some of the most colorful masks known to folk art anywhere in the world.”(3)

.2 Dr.Senevirathne.S.S.A1
Kariyakarawane S.M*2CONOMIC STRUCTURE OF SRI LANKAN KOLAM DRAma

3.Dr Siri Gunasinghe Masks of Ceylon

Samudragirviharaya

Aithough there are about five temples in Mirissa the oldest must be Samudragirivharaya.The development of the Samudragriri Viharaya is said to commence from the early 19th century when a bhikkhu from Tiranagama came to reside at this monastery The fact that a bhikkhu from outside came to Mirissa and took up residence at this monastery vouch for its old times.

“The monastery consists of a large image shrine containing some of the best of the low country sittara style datable to the nineteenth century” says Prof. Senaka Bandaranaike in his monograph on Samudragiri Viharaya.He adds ,” the paintings of the Samudragiriviharaya appear to have been saved from the infiltration of the twentieth century Rococo art forms (widely detailed to the point of excess) which have disfigured many of the nineteenth century low country paintings of the southern temples.”

The paintings include the birth and the early phases of the life of Siddharta and a number of jatakas among which are Sama Jataka ,Khantavadi Jataka ,Sasa Jataka ,Kurudhamm)jataka ,Deva dhamma Jataka and Culladhammapala Jataka and several others and configurations of the six heavens.

Two sittaras one from Denepitiya and the other from Garanduwa both few miles from Mirissa are said to have been involved with the paintings in the image house.The significance of the paintings of SamudragiriViharaya has been recognized by the State in in reproducing some of the in the postage stamps in 1986

Lacemaking

THE ancient craft of making beeralu lace was introduced to Sri Lanka during the colonial times ,more likely during the time of Dutch occupation. The words beeralu ,isbeesalaya ,alpenetta doyle,are of Dutch origin.

Today, it is a cottage industry that has received worldwide recognition.

Mirissa had been specializing in lace making probably from the time it was introduced .While the men went fishing the women were gainfully occupied in lace making It is intricate and laborious. There were times when young girls were expected to learn it .Even today it is a thriving cottage industry.

The writer has seen the beeralu kotte and its practitioners in tourist centers in Holland where they exhibit their skills.

Case for a folk museum

.Mirissa though small in size and population has all the ingredients needed for a folk museum. The artifacts that were used by the different groups of the community in different trades will be interesting if dis played. For eg the different types of boats like kuda oru, bala oru,madal oru and now bahu dina yathra and nets like karal dal,,madal.hurulle dal have not changed the art of fishing in Mirissa..In Uupila there are artifacts different from those of the main subculture

As mentioned in the body of the paper, there is enough to fill a folk museum before they get lost.

(Location .The writer and the co-owners of the family have donated a block of land to the government which we feel is ideal for the proposed folk museum. Details of this land could be obtained from the Divisional Secretary Weligama .Unfortunately except for a few encroachments nothing has taken place on this land).



Continue Reading
Advertisement
Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

Features

Combining local resources,traditional knowledge and science to build a food-secure Sri Lanka

Published

on

World Food Day 2026: Innovating today for a better food future

by Dr. Kaushalya Wijayasekara

What will be on the Sri Lankan dinner table ten years from now? Will our children be able to get nutritious food at a price their families can afford? Will farmers be able to grow enough despite changing weather and rising costs? And how much of the food we produce will actually reach the consumer, instead of being lost or wasted along the way?

These questions can’t wait. A farmer faces unpredictable weather. A family faces rising food costs. Fruit goes unsold after a good harvest. Some children do not get enough nutrition. The future of food is tied to the future of Sri Lanka itself.

World Food Day 2026 is a chance to look beyond the immediate problems and ask whether we can build a food system that feeds our people well, gives farmers better opportunities, protects the environment and makes better use of what we already have. The answer can be yes, but we will have to think differently.

We are not starting from zero. Sri Lanka has diverse crops, fisheries, traditional food knowledge, indigenous varieties, research institutions, universities and a young generation able to create new solutions. What we need is to bring these together and act. Producing more will not secure our food future on its own. It will depend on how intelligently we produce, process, preserve, distribute and consume food.

Making more of what we already have

Innovation does not always mean inventing something new. Often it means finding better uses for the resources we have.

Sri Lanka grows traditional rice varieties, kurakkan, green gram, cowpea, jackfruit, breadfruit, cassava, sweet potato, coconut and palmyrah. All of them have great potential for modern, nutritious, value-added foods. Jackfruit and breadfruit can be made into flour and other convenient products. Traditional rice varieties can go into new foods that suit changing consumer needs. Palmyrah, with its strong cultural heritage, can create new income through better processing, packaging, quality assurance and market development.

The aim is to connect our traditional food knowledge with modern consumer needs and technology, while keeping our food heritage.

Stop wasting the food we produce

Reducing food loss and waste should be a major priority. Seasonal fruits such as mango, banana, papaya and pineapple can be lost in large quantities when production exceeds demand or when storage, transport and processing facilities are inadequate. With suitable technology, these fruits can become dried products, pulps, powders, beverages and other shelf-stable foods.

Agricultural and fisheries by-products are resources too. They could be turned into food ingredients, animal feed, bio-based products and other useful materials, which would move us toward a more circular food economy.

Technology alone is not enough. We need stronger local processing facilities, cold storage, efficient transport, collection centres and market information systems, especially close to where food is produced. Cutting food loss raises the value of what our farmers and fishers already produce.

Nutrition and food safety come first

Food security means more than having enough food. People also need food that is safe and nutritious.

Sri Lanka can develop affordable, nutritious foods from local pulses, grains, vegetables, fruits and fish. Children and other vulnerable groups should get particular attention. Schoolchildren in particular deserve a focus: safe, nutritious, locally sourced products for school feeding programs would support child nutrition, local farmers and domestic food industries at the same time.

Food safety must stay at the centre of food innovation. Good hygiene, quality control, laboratory testing, traceability and appropriate food safety systems are what make new products safe as well as attractive and nutritious.

A food system that can cope with climate change

Climate change is already affecting agricultural production, water availability, crop yields and food prices. We need food systems that can handle changing conditions. That means climate-resilient crops, efficient water use, soil and water conservation, better storage and resource-efficient food processing.

Traditional knowledge matters here. Generations of Sri Lankan farmers have developed practices suited to local climates and ecosystems. Combining that experience with modern science can give us solutions that fit local conditions and are sustainable. Technology alone will not build the future of food. Science, experience and local knowledge together can.

Give young people a bigger role

Sri Lanka’s universities have an important part to play in shaping our food future. Young people should be encouraged to identify real problems in the food system and work on practical solutions in areas such as food waste, sustainable packaging, nutrition, food safety, modernising traditional foods and digital technologies.

A good research project should not always end as a research paper. Where appropriate, research should be supported to move on to products, technologies, enterprises and community solutions. That needs stronger partnerships between universities and industry, along with mentoring, research funding, business support and market connections. If young researchers and entrepreneurs can turn their ideas into viable food innovations, both consumers and producers will benefit.

A pathway designed for Sri Lanka

We do not need to copy food-system models from other countries. We can build a pathway that suits our own resources, culture and needs. It would bring together local resources, traditional knowledge, scientific research, appropriate technology and entrepreneurship, with farmers, fishers, universities, research institutions, food industries, entrepreneurs and policymakers working side by side.

The goal goes beyond selling raw materials. We need to create more value, reduce waste, improve nutrition, generate jobs and strengthen rural livelihoods. This matters especially for small and medium-scale food enterprises, which can drive local economic development when they get the right technical, financial and market support.

The choices we make today

The food future will not create itself. It will be shaped by what we grow, what we research, what we process, what we consume and what we choose not to waste.

So, the question for World Food Day 2026 is this: what can we do today so that every Sri Lankan has safe, nutritious, affordable and sustainable food tomorrow?

The answers are already around us, in our farms, fisheries, food businesses, universities, laboratories and communities. We have the resources, the traditional knowledge, the scientific expertise and talented young people. What we need now is to connect them and act.

A better food future begins with the choices we make today.

Dr. Kaushalya Wijayasekara

Senior Lecturer, Department of Biosystems Technology, Faculty of Technology, University of Ruhuna

Continue Reading

Features

20th Anniversary of Digampathana blast – the day Sri Lanka Navy cried

Published

on

Aftermath of the terror attack

By Admiral Ravindra C Wijegunaratne
WV, RWP and Bar, RSP, VSV, USP, NI (M) (Pakistan), ndc, psn, Bsc
(Hons) (War Studies) (Karachi) MPhil (Madras)
Former Navy Commander and Former Chief of Defence Staff
Former Chairman, Trincomalee Petroleum Terminals Ltd
Former Managing Director Ceylon Petroleum Corporation
Former High Commissioner to Pakistan

The Digampathana suicide truck attack on 16th October 2006 remains the deadliest single strike in Sri Lanka Navy history, leaving scars that time cannot erase.

It was a seemingly ordinary Monday morning on 16 October 2006, but the calm of that day would soon be shattered in a way none of us could have imagined. As the Commandant of the Naval and Maritime Academy and Flag Officer Commanding Naval Fleet at Trincomalee, I was aware that a number of my cadets were travelling that morning, part of a convoy of fifteen buses carrying naval personnel from Trincomalee, Colombo, and other bases, heading toward Dambulla to rendezvous with another group. The convoy also included trucks and escort vehicles, a routine movement planned and coordinated with the army to ensure the roads were clear. The morning started quietly. Some personnel greeted friends, handed over their weapons, or strolled to a nearby tea shop. It all seemed so ordinary—too ordinary for what would come next.

Sri Lanka Navy sunk LTTE Ships carrying arms, ammunition and warlike materials thousand miles away from Sri Lanka in Indian Ocean in September and October 2007.

By late morning, both convoys had reached the small ground at Digampathana, near the Sigiriya junction, and personnel mingled briefly, unaware that a carefully orchestrated act of terror was waiting. Then, suddenly, an empty half-truck veered directly into the convoy. It exploded with a ferocity I can still recall as if it were yesterday. Nuts, bolts, and high explosives tore through the air. Pandemonium erupted instantly. I later learned that 107 of our naval personnel were killed on the spot and another 153 critically injured. The scene was indescribable—bodies scattered, vehicles mangled, personal effects strewn across the ground. I remember later hearing that the head of the suicide bomber was recovered more than 100 meters away from the blast, a grim testament to the sheer force of the explosion.

I was in my office at the Naval and Maritime Academy when my mobile phone rang. A young midshipman from the 21st intake called, his voice trembling: “Sir, there was a huge explosion at the convoy point! Many are dead … my batch mate Wijesundara is among them.” I immediately jumped into my jeep with my escort Chief Petty Officer and driver and rushed to Digampathana, relying on every ounce of my driving skill to reach the scene. The journey, which usually took little more than an hour, felt endless that day, each passing mile weighed down by dread.

When I arrived, I was confronted with a sight that no training can prepare you for. The injured were being rushed to Dambulla Hospital, where doctors and nurses worked tirelessly, improvising in ways that saved lives despite the overwhelming chaos. I went back to the site after visiting the hospital. The remains of our naval personnel were scattered across the ground, and someone had begun collecting weapons and protective gear. I immediately contacted Surgeon Rear Admiral Nico Jayasekara and received his instructions: collect all body parts in separate bags and transport them to the Trincomalee Naval Hospital mortuary. This gruesome work had to be done with care and dignity, and it filled the icebox in my vehicle. Through DNA testing initiated by Rear Admiral Nico, we were able to identify every naval personnel lost that day, bringing some closure to grieving families.

The Navy Commander at the time, Vice Admiral Wasantha Karannagoda, was devastated. I had worked closely with him and knew how deeply he cared for his men. He ensured that the fallen were honoured with full ceremonial naval funerals at Welisara Naval Base, attended by families and comrades. Sixty-seven funerals were conducted in a single day—a number that still haunts me.

The Digampathana attack remains the largest single loss of naval life in our history. It was a day of sorrow, but also a day that reinforced our resolve. The tragedy galvanized the Navy to target the LTTE Sea Tiger wing with renewed determination and reshaped our maritime operations forever. Every time I think of that day, I remember not just the lives lost, but the courage, professionalism, and dedication of those who survived, those who treated the injured, and those who ensured the fallen were honored properly. May the souls of our naval hero’s rest in peace, their sacrifice guiding us and inspiring generations of naval personnel to come.

Continue Reading

Features

‘Murder at Whitby Abbey’

Published

on

Tales of Mystery and Suspense – 24

I was intrigued by the title of a book I found in a book drop at the condominium of a friend, Murder at Whitby Abbey, and I brought it home with me though I will not be able to return it in the near future. It was described on the cover page as ‘a standout in the crowded medieval mystery field’, though I fear I do not know of other books in this field, apart from the Cadfael series, which I have dealt with earlier.

The book, by Cassandra Clark, is set during the reign of Richard II and has as a backdrop his precarious position, which led to his being replaced, and murdered, by his cousin Henry, who reigned as Henry IV. It is a gloomy book, the action taking place in the twelve days of Christmas leading up to the Epiphany. And the gloom is pervasive, even though this is supposed to be a time of festivity, with mummers performing, and many of those in the guest house where the heroine stays going to town to enjoy themselves, with much drinking and much music, which also fills the guesthouse.

The heroine Hildegarde is a nun, sent to try to acquire a relic being sold by Whitby Abbey, though this was also a penance set by the Abbot of the monastery that governed her abbess because she had had sex with a man. Soon after she and her companions reach the Abbey set high on a cliff, she finds that there are other bidders, and soon suspects that the hierarchy, not perhaps the Abbot who seems a weakling, but his rapacious bursar, is determined to make money, and not above creating false relics to sell to several aspirants.

After Hildegarde and her Cistercian companions – Whitby is a Benedictine Foundation – two monks, Gregory and Egbert, and a young priest Mark, reach the abbey, they find that Aelwyn, a monk they had met on their way to the guesthouse had died. This was in the apple store, and they realize, when they find the surplices of novices stuffed into the air vents, that he had been left to suffocate in the overwhelming scent of apples.

Clark

The Cistercians are asked to look into the death, perhaps because they are likely to get no cooperation from the Abbey folk, but perhaps because those in charge are keen to know what happened. And the infirmarer, an old monk, suggests Hildegarde talk to a man called Edred who worked for the bursar, and had been a friend of Aelwyn’s. But Edred too is killed, before he can keep an appointment he had made with Hildegarde, drowned in a pool near the farmhouse of the Abbey.

Meanwhile tensions arise between the fisherfolk and the abbey for the bursar wants to charge them for using the beach that technically belongs to the abbey to dry their fish and their nets. This leads to physical battles, when the guards used by the abbey, under the command it seems of the bursar whose determination to make money is not resisted by the abbot and the prior, try to storm the area where the fishermen live.

Hildegard finds out more about what had happened through two youngsters, one of whom Torold is the son of Aelwyn by a woman who worked as a prostitute for a cartel, and with whom Mark fell in love. The other works on the farm and had seen Edred meet someone near the pool, after which that someone left the place by himself. And the boy had also found in the pool a sort of dagger with the seal of the abbey.

He and his dog, and Torold who follows her, rescue Hildegarde from a man at arms who has waylaid her and tries to rape her earlier. Escaping into the abbey she was nearly been raped then by the bursar, but she managed to escape, in the process setting fire to him and the muniments room, which led, when he was rescued, to the discovery of a box with the money he said had been stolen, blame being cast on both Aelwyn and Edred.

Matters come to a head when the fisherfolk try to storm the abbey, being resisted by the men at arms stationed on the towers. But then Hildegarde realizes that behind the murders was the bursar’s clerk, whom she pursued to the cathedral. There is great drama then as she escapes from him when he tries to kill her, and then from the man at arms who had tried to both rape and kill her, but they both fall from the scaffolding she had climbed, the latter coming from a tower where he had been stationed.

Both of them think they run the rapacity of the abbey, the latter claiming to work for the nobles opposed to Richard, who is presented throughout the book as devoted to his subjects, not to power or money. But though the villains die, the bursar continues, having got over the hysteria the fire had caused and his acknowledgment then of guilt – and though the abbot and the prior seem less vicious, whether they will be able to assert themselves is questionable.

Before the climax, when the others in the guesthouse were leaving, Hildegarde found that two of them were in possession of the relic, for which they seem to have paid well. Hildegarde herself had made a derisory offer, but before she leaves the abbot gives her the relic, perhaps in gratitude for what she and her fellow Cistercians had discovered, the abbey having made as much money as it needed and more from the gullible other buyers.

Mark’s inamorata is saved from the stews because she moves in with Edred’s widow whom the bursar had thrown out of the rooms he occupied when her husband was found dead. Hildegarde had paid for lodgings, in a house run by the man who ran the brothels, but he had a kindly side and was going to finance them to make nets for the fishermen.

So, the Cistercians set off for their home as swiftly as they can to get there on the day of the Epiphany, having stopped en route to pray for King Richard whose birthday it was.

Continue Reading

Trending