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Kohomba Kankariya, the sociology of a Kandyan ritual

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Kohomba kankariya, the sociology of a Kandyan ritual,

by Sarath Amunugama

(Yapa Publications, Colombo, 2021).

Reviewed by Usvatte-aratchi

‘What we have described in this book are the halcyon days of Kandyan dancing….. ’ Amunugama.

Sarath Amunugama has put out a new book and it is on the Kohomba Kankariya. This is the first book on the subject that I read, although there are three others in Sinhala in my collection. Two of them are collections of kavi and other statements in the ritual. None of them describes the performance of a kankariya in detail, as Amunugama does.

Of them, the book that comes close to Amunugama’s concerns is that by Mudiyanse Dissanayaka, an accomplished artist and teacher (one time professor at the University of the Visual Arts in Colombo) of dancing. Dissanayake in the last chapter of his book deals with some concerns relevant to Amunugama’s subject matter: the sociology of the ritual. Amunugama’s Kohomba Kankariya is the first full length treatment of the subject. That is in contrast to the extensive attention paid to healing rituals in the southern coastal belt, by scholars, both local and foreign.

I am personally familiar with actual performances of sooniyama, sanni yakuma and rata yakuma, having seen them when I was a child and never forgot. I have never seen a kohomba kankariya live or on record. Amunugama writes a fine account of a kankariya which was performed in Rangamuwa, in 2015 in a village near his parents’ home. He himself was the prime mover organizing it. He also noted the distinction that other forms of dancing (panther, udakki, raban) in and around Kandy and were undertaken by high caste persons. After all he is ‘Kandy Man’. That itself makes reviewing this book difficult. It is partly personal and mostly professional. I shall try, nevertheless.

The book consists of three essays: the first sets before us, in exquisite detail, the performance of the ritual in Rangamuwa. While doing so, he explains to us the sociology of what goes on. The second essay on ves natum is an extraordinary foray into the emergence of scenes from rituals to the mainstream entertainment in Colombo: ‘….traditional culture….., shifting emphasis from ritual to commerce’. That shift was preceded by Kandyan dancing being introduced to western audiences, not as art but as acrobatics. The persons who brokered this transfer were a most unexpected lot. The third, the shortest is a collection of photographs, some in colour, of personages connected with the Rangamuva kohomba kankariya and other earlier celebrated dancers.

The reader would enjoy the systematic presentation of the kankariya. Here, I will offer a few comments on the sociology of it, well aware that I, no sociologist, dare to comment on the writings of a most brilliant student of the subject in the country. Amunugama has an ambitious plan in this essay: ‘ …. what I am attempting here is to prepare a schematic ‘frame’ into which all or most rituals can be incorporated. …….all local healing rituals have the same basic format…’. While the schemata that Amunugama presents is mostly complete, he misses a very substantial part of the of suniyama.

For several hours in the early hours of the following morning, yakdessa conduct various acts to remove all evil influences afflicting the aturaya. These include puhul kapima (cutting a cucumber), cutting tholabo (a kind of yam), dehi (lime) kapima, valalu kapima (the patient is put in a sort of cage made of cane and the cane is cut to set him/her free), symbolically removing all that afflicts him. Sirasa pada kavi comes in here. Finally, the whole atamagale, made of banana tree skins and gokkola (young coconut fronds’) in which the aturaya sat all night, is cut down. All this is furious activity with several yaddessa wielding knives is entirely exciting. It may be useful to consider that. Amunugama successfully analyses the kankariya in terms of this schemata.

I found the second essay the most engaging. Its subtitle is ‘from cosmic drama to street and stage spectacle’ announces to us the processes he analyses. The personages who facilitated that transfer of whom Amunugama writes are of equal interest, because those personages and dancers belonged in different worlds. But yesterday, ves natum was in kohomba kankariya in villages in kande uda rata. Today, corona permitting, we sit in the comfort of the balcony of the Queen’s Hotel and watch ves netum and sit in the Lionel Wendt and watch Chitrasena’s ‘karadiya’ or Ravi Bandhu lead a drum ensemble. Ves dancers play before potentates in Colombo or conduct a bride and bridegroom to the poruva in Guruva pattu far distant from Harispattu. How did that shift take place? What social forces enabled that change? Who were the agents who activated the process? Those are questions to which Amunugama provides answers, probably never final.

The kankariya and ves netum were performed by men of the berava caste, low in esteem in the hierarchy. Like almost all ritual healers among the Sinhala, these ritualists tilled some land from which they derived a meager income, which they supplemented from performing rituals. To dance before Europeans, to dance before royalty (Edward, the Prince of Wales) and before the Governor were some sort of manumission. When they travelled to Europe and US in late 19th century, and early 20th century as performers in circuses they not only earned some money but also stood in altered relations to their foreign employers.

For the Europeans, these dancers were exotic people from strange lands. From the beginning of the 16th century, when the Portuguese ventured south along the eastern coast of Africa, never far beyond to lose sight of land and went inland along Sierra Leone rivers they came across people quite unlike themselves and with manners and customs utterly foreign to them. The sailors came home and spoke of those wonders and exaggerated the unusual features so much so that there were stories of men from whose head trees grew. Gulliver’s Travels is an outcome from these fanciful stories.

Kings kept zoos of animals from tropical lands and humans who were different from themselves. Vimala Dharma Suriya I, when he became king in maha nuvara repeated this experience which he had witnessed in Lisbon. In 1917, P.B. Nugawela, a high caste potentate brought ves natum to the dalada perahera. Writes Amunugama, ‘…..the yakdessas…. had to be brought in as Sinhala society began to emerge from its feudal straitjacket’. The Ceylon National Congress, a political organization looking for identifying itself with national culture began to espouse Kandyan dancing.

In the 1930s, Western educated aesthetes in Colombo, the 43 Group led by George Keyt, ‘discovered’ these dancers and dances. Their photographs were published in Europe. The dancers appeared in exhibitions in Europe. The dancers ‘….(moved) away from the Kankariya to enter the global stage as dance performers and drummers’. ‘Nittawela Gunaya, the finest exponent of the Kandyan dance on stage…. was not interested in the Kankariya ritual’. The same could be said of Sri Jayana. Those processes need further analysis.

A high official in the department of education in the late 1930s, S.L.B Sapukotana, was enthusiastic about teaching Kandyan dancing in all schools. Such change would have given a new social status to members of the berava caste and of course raised their incomes. In 1947 or so, Mr. Punchi Banda arrived in the then remote little town Hikkaduva, where I was a student, to teach Kandyan dancing. And we learnt the first steps ‘thei, thei’ and a few days later ‘thei kita, kita thei ‘. We first danced the musaladi (Tamil for a hare) vannama. That process has gone on and now many children in most schools learn Kandyan dancing.

The clothing of ritualists in the coastal belt have changed, influenced by the costumes of Kandyan dancers. The all white cloth from the waist to the ankles that ritualists in the south wore now has red and blue lines at the ankles. Drummers who sometimes tied a white piece of cloth round their heads now wear an elaborate headdress copying dancers in the Kandyan tradition. Many cultural practices from the hills have been adopted by those in the plains, e.g. wedding suits have changed from European to thuppotti. Brides now mostly commonly adorn themselves with Kandyan sari and matching jewellery. These phenomena, someone needs to inquire into.

The most striking transfer of rituals to the proscenium theatre was brought about by Ediriweera Sarachchandra, when he wrote and directed Maname nadagama. The story was from the jataka potha. It was a village ritual, more entertainment, that was played over seven evenings on a village heath. Sarachchandra brought it on stage as a sophisticated play that lasted a mere two hours. He went to the same well, the jataka pota, for fresh themes and we had kada valalu (in which Amunugama acted), pemato jayato soko, loma hansa while hasti kanta mantare was from the dhammapadattha kata. This well seems to have been beyond the depths of those that came after Sarachchandra. These are subjects for broader and deeper inquiry.

In the last essay Amunugama presents a series of ‘….photographs of the kankariya and its associated personnel’. Here and elsewhere in the book, there are photographs of dancers like Gunaya, Suramba, his two sons Sumanaweera and Samaraweera and Chitrasena. There are also pictures of Lionel Wendt and George Keyt.

I conclude.

Diversion to Pali grammar.

On page 18, Amunugama presents a stanza which he says, ‘identifies the hopes and prayers of Sinhala Buddhists’. In homes of many people in this country, this stanza is heard, often several times a day.

devo vassatu kaalena- sassa sampatti hetu ca

pito bhavatu loko ca- raja bhavatu dhammiko.

He translated it as follows: ‘may Gods bring rain in due season- cause our livelihoods to prosper/may the populace be happy and may the ruler be righteous’. I have seen the same stanza, as presented here, in a number of places. As I found its grammar intriguing, I inquired where it was copied from. I learnt that it came from H.W.Codrington’s, A short History of Ceylon, published in 1926.

There are several problems with both copying the stanza and its translation. All the verbs are in the benedictive mood, singular number: vassatu (pl.vassantu), hotu (pl.hontu) and bhavatu (pl.bhavantu) The verb in the second line is hotu not hetu. The benedictive verb in Pali has this ‘tu’ ending. Then, devo vassatu kalena is singular and the subject cannot be in the plural: Gods. The fact is that devo, is rain or water (devo vassati is the Pali equivalent of ‘It rains’. Rhys Davids, Pali Dictionary). Then devo vassatu kaalena says ‘may it rain in season’. In the second line, the words hetu ca was copied for Codrington, wrong. There is a word hetu as in ‘ye dhamma hetuppabhava’, attributed to Sariputta. ‘hetu’ here means cause (noun). In contrast, hotu means ‘may there be’, the benedictive form of hoti (plural: honti, to be). So all three verbs are in the benedictive mood: vassatu, hotu and bhavatu. tu ending also occurs in another usage. ‘aham gaccatu kamo.’ (I like to go); or ‘bilalo musike khadatu kamo (a cat likes to eat mice’). Ca is a common conjunction equivalent to ‘and’. The translation of the line is, ‘may crops (literally, cereals) be plentiful’. There are no problems with the last two lines, except perhaps to note that raja is singular, (plural rajano, an irregular declension.) Now even bhikkhu (bhikkhu is the plural as well) have no intelligent reading of Pali, as we hear day in day out on television. To lose a language is to suffer a tremendous loss.



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Features

BRICS’ pushback against dollar domination sparks global economic standoff

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BRICS leaders at the recent Summit in Brazil. /United Nations

If one were to look for a ‘rationale’ for the Trump administration’s current decision to significantly raise its tariffs on goods and services entering its shores from virtually the rest of the world, then, it is a recent statement by US Treasury Secretary Scott Bessent that one needs to scrutinize. He is quoted as saying that tariffs could return ‘to April levels, if countries fail to strike a deal with the US.’

In other words, countries are urged to negotiate better tariff rates with the US without further delay if they are not to be at the receiving end of the threatened new tariff regime and its disquieting conditions. An unemotional approach to the questions at hand is best.

It would be foolish on the part of the rest of the world to dismiss the Trump administration’s pronouncements on the tariff question as empty rhetoric. In this crisis there is what may be called a not so veiled invitation to the world to enter into discussions with the US urgently to iron out what the US sees as unfair trade terms. In the process perhaps mutually acceptable terms could be arrived at between the US and those countries with which it is presumably having costly trade deficits. The tariff crisis, therefore, should be approached as a situation that necessitates earnest, rational negotiations between the US and its trading partners for the resolving of outstanding issues.

Meanwhile, the crisis has brought more into the open simmering antagonisms between the US and predominantly Southern groupings, such as the BRICS. While the tariff matter figured with some urgency in the recent BRICS Summit in Brazil, it was all too clear that the biggest powers in the grouping were in an effort ‘to take the fight back to the US’ on trade, investment and connected issues that go to the heart of the struggle for global predominance between the East and the US. In this connection the term ‘West’ would need to be avoided currently because the US is no longer in complete agreement with its Western partners on issues of the first magnitude, such as the Middle East, trade tariffs and Ukraine.

Russian President Putin is in the forefront of the BRICS pushback against US dominance in the world economy. For instance, he is on record that intra-BRICS economic interactions should take place in national currencies increasingly. This applies in particular to trade and investment. Speaking up also for an ‘independent settlement and depository system’ within BRICS, Putin said that the creation of such a system would make ‘currency transactions faster, more efficient and safer’ among BRICS countries.

If the above and other intra-BRICS arrangements come to be implemented, the world’s dependence on the dollar would steadily shrink with a corresponding decrease in the power and influence of the US in world affairs.

The US’ current hurry to bring the world to the negotiating table on economic issues, such as the tariff question, is evidence that the US has been fully cognizant of emergent threats to its predominance. While it is in an effort to impress that it is ‘talking’ from a position of strength, it could very well be that it is fearful for its seemingly number one position on the world stage. Its present moves on the economic front suggest that it is in an all-out effort to keep its global dominance intact.

At this juncture it may be apt to observe that since ‘economics drives politics’, a less dollar dependent world could very well mark the beginning of the decline of the US as the world’s sole super power. One would not be exaggerating by stating that the tariff issue is a ‘pre-emptive’, strategic move of sorts by the US to remain in contention.

However, the ‘writing on the wall’ had been very manifest for the US and the West for quite a while. It is no longer revelatory that the global economic centre of gravity has been shifting from the West to the East.

Asian scholarship, in particular, has been profoundly cognizant of the trends. Just a few statistics on the Asian economic resurgence would prove the point. Parag Khanna in his notable work, ‘The Future is Asian’, for example, discloses the following: ‘Asia represents 50 percent of global GDP…It accounts for half of global economic growth. Asia produces and exports as well as imports and consumes more goods than any region.’

However, the US continues to be number one in the international power system currently and non-Western powers in particular would be erring badly if they presume that the economic health of the world and connected matters could be determined by them alone. Talks with the US would not only have to continue but would need to be conducted with the insight that neither the East nor the West would stand to gain by ignoring or glossing over the US presence.

To be sure, any US efforts to have only its way in the affairs of the world would need to be checked but as matters stand, the East and the South would need to enter into judicious negotiations with the US to meet their legitimate ends.

From the above viewpoint, it could be said that Indian Prime Minister Narendra Modi was one of the most perceptive of Southern leaders at the BRICS Summit. On assuming chairmanship of the BRICS grouping, Modi said, among other things: ‘…During our chairmanship of BRICS, we will take this forum forward in the spirit of people-centricity and humanity first.’

People-centricity should indeed be the focus of BRICS and other such formations of predominantly the South, that have taken upon themselves to usher the wellbeing of people, as opposed to that of power elites and ruling classes.

East and West need to balance each other’s power but it all should be geared towards the wellbeing of ordinary people everywhere. The Cold War years continue to be instructive for the sole reason that the so-called ordinary people in the Western and Soviet camps gained nothing almost from the power jousts of the big powers involved. It is hoped that BRICS would grow steadily but not at the cost of democratic development.

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Familian Night of Elegance …

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The UK branch of the Past Pupils Association of Holy Family Convent Bambalapitiya went into action last month with their third grand event … ‘Familian Night of Elegance.’ And, according to reports coming my way, it was nothing short of a spectacular success.

This dazzling evening brought together over 350 guests who came to celebrate sisterhood, tradition, and the deep-rooted bonds shared by Familians around the world.

Describing the event to us, Inoka De Sliva, who was very much a part of the scene, said:

Inoka De Silva: With one of the exciting prizes – air ticket to Canada and back to the UK

“The highlight of the night was the performance by the legendary Corrine Almeida, specially flown in from Sri Lanka. Her soulful voice lit up the room, creating unforgettable memories for all who attended. She was backed by the sensational UK-based band Frontline, whose energy and musical excellence kept the crowd on their feet throughout the evening.”

Corrine
Almeida:
Created
unforgettable
memories

Inoka, who now resides in the UK, went on to say that the hosting duties were flawlessly handled by the ever popular DJ and compere Vasi Sachi, who brought his trademark style and charisma to the stage, while his curated DJ sets, during the breaks, added fun and a modern vibe to the atmosphere.

Mrs. Rajika Jesuthasan: President of the UK
branch of the Past Pupils Association of
Holy Family Convent Bambalapitiya
(Pix by Mishtré Photography’s Trevon Simon

The event also featured stunning dance performances that captivated the audience and elevated the celebration with vibrant cultural flair and energy.

One of the most appreciated gestures of the evening was the beautiful satin saree given to every lady upon arrival … a thoughtful and elegant gift that made all feel special.

Guests were also treated to an impressive raffle draw with 20 fantastic prizes, including air tickets.

The Past Pupils Association of Holy Family Convent Bambalapitiya, UK branch, was founded by Mrs. Rajika Jesuthasan née Rajakarier four years ago, with a clear mission: to bring Familians in the UK together under one roof, and to give back to their beloved alma mater.

As the curtain closed on another successful Familian celebration, guests left with hearts full, and spirits high, and already counting down the days until the next gathering.

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The perfect tone …

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We all want to have flawless skin, yet most people believe that the only way to achieve that aesthetic is by using costly skin care products.

Getting that perfect skin is not that difficult, even for the busiest of us, with the help of simple face beauty tips at home.

Well, here are some essential ways that will give you the perfect tone without having to go anywhere.

Ice Cubes to Tighten Skin:

Applying ice cubes to your skin is a fast and easy effective method that helps to reduce eye bags and pores, and makes the skin look fresh and beautiful. Using an ice cube on your face, as a remedy in the morning, helps to “revive” and prepare the skin.

*  Oil Cleansing for Skin:

Use natural oils, like coconut oil or olive oil, to cleanse your skin. Oils can clean the face thoroughly, yet moisturise its surface, for they remove dirt and excess oil without destroying the skin’s natural barriers. All one has to do is pick a specific oil, rub it softly over their face, and then wipe it off, using a warm soak (cloth soaked in warm water). It is a very simple method for cleaning the face.

* Sugar Scrub:

Mix a tablespoon of sugar with honey, or olive oil, to make a gentle scrub. Apply it in soft, circular motions, on your face and wash it off after a minute. This helps hydrate your skin by eliminating dead skin cells, which is the primary purpose of the scrub.

*  Rose Water Toner:

One natural toner that will soothe and hydrate your skin is rose water. Tightening pores, this water improves the general texture of your skin. This water may be applied gently to the face post-cleansing to provide a soothing and hydrating effect to your face.

* Aloe Vera:

It is well known that aloe vera does wonders for the skin. It will provide alleviation for the skin, because of its calming and moisturising effects. The application of aloe vera gel, in its pure form, to one’s skin is beneficial as it aids in moisturising each layer, prevents slight skin deformity, and also imparts a fresh and healthy look to the face. Before going to bed is the best time to apply aloe vera.

Water:

Staying hydrated, by drinking plenty of water (06 to 08 cups or glasses a day), helps to flush toxins and its functions in detoxification of the body, and maintenance the youthfulness of the skin in one’s appearance.

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