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| Sunday, 19 June 2005 |
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Features |  |
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Sri Lankan
woman in antiquity
by Indrani Munasinghe, 2004, Rs. 400 Publication on Sri Lanka history in English have never been in large numbers, in recent years. Books on ancient history, particularly with a gender specificity and a high degree of research orientation, have been even rarer. In that context, Prof. Munasinghe is well deserving of our congratulations, recognition and appreciation. Prof. Munasinghe has achieved a niche for herself as a prolific and serious writer and researcher on a variety of subjects. She is an outstanding product of the Peradeniya University, and is currently a Senior Professor in the Colombo University. The book under review is The English version of her research study ryU zY%n(tm){ Yp%l{ for which she has received the state Literary Award in 1999. She credits Mr. S. B. Herath with the English translation, which in itself would not have been an easy task. The book is well illustrated with photographs of wall paintings and sculptures in old temples, all of which, one could assume, as adding value to the text, as well as adding substantially to the cost of the publication. The period covered is almost two thirds of the history of Sri Lanka or nearly 2000 years, extending from 6th century B.C. to 15th century A.C. Although the entire period itself may appear to be long in years, owing to the slow pace of change in social structures, institutions, forms, norms and attitudes, the author has ably sustained the evolution, adaptation, change and continuity in society within this long stretch of time and space. Changes in the Sri Lankan society began to accelerate with the advent of the Europeans for the first time in the beginning of the 16th century. Some of the wall paintings in temples reproduced here foreshadow some of the emerging changes, after the 16th century. The subject of women in history has attracted scrutiny in the better known social histories published by pervious scholars. But their focus was very limited, and almost in passing, and seen largely from a literary point of view, rather than in the wider context of Socio-economic and religio-political perspectives. Prof. Munasinghe in her work treats the woman in her totality, from perception to death, and in respect of all situations and vicissitudes. And in doing so she has gone deep into the overwhelming Indian influences which shaped Sri Lankan society, while identifying and analyzing the Sri Lankan variations, hybrids, adaptations and developments in a largely Buddhist milieu. This in itself is no mean task, because one has to tread very carefully between what is Indian and what is essentially Sri Lankan. This she does without falling into the trap of compromising the Indian origin of early and medieval Buddhism and its attendant culture. In the process however some of the important permutations, imposed by the proximity of South India may have missed the author's adequate attention. However the high visibility of the Sri Lankan departures from the Indian Social institutions, norms, practices and attitudes, would suggest the innovative, and progressive nature of the ancient Sri Lankan society, as well as its vitality. In most aspects, including that of gender and caste, the Sri Lankan social organisation has been more inclusive, humane and liberating that its India counterpart. This is one fact, which comes out very strongly and emphatically in this pioneering work. At times she is charged with a propagandist fever, in arguing her contentions and conclusions. Buddhism as a whole, and Panchaseela in particular, have been the bedrock of the Sri Lankan society, at all times. Times are values, which must be preserved and sustained at any cost. The present treatise has four chapters of unequal lengths, with the most crucial ones being those focused on religion, employment, and attitudes towards women. The chapter on the religious aspects of the women in antiquity, though very explicit, leaves some grey areas, requiring some further reflection, because they also impinge on "attitudes", for example the factors contributing to the 'desire to enrobe', in adult females, in all walks of life, but with greater propensity among those with elite connections, seem to be elusive. Similarly what caused the Bhikkuni order, once a very vibrant institution, to wither and disappear, while the male counterpart had greater resilience. Once it disappeared from the mainstream religious scene, its revival as a potent farce has also been problematic. Does this call for serious reflection and some affirmative action by all sections of our society to uplift the educational and institutional level, and the dignity of the Bhikkunis? As recent as December 29, 2004, during the widely publicized "Adhistana Pooja", in Colombo it was shocking to see the shameful contrast between the courtseys paid to the venerable Bhikkunis, and their male counterparts. The chapter on the employment of Women is both exhaustive and explorative, while any reference to marine activity by women, particularly in fishing, and the sale of fish, would have been a bonus, in view of the contemporary role of women, in those activities. The last chapter on attitudes towards women is another exercise in considerable application by the author. Here female members of the royal families have high visibility, with a fair number being attracted to the pursuit of political power. this nexus between women and political power has persisted to this day. The role of the state/ruler as a benefactor, father-figure, and a benevolent provider of a wide social and economic safety net to women and girls in dire circumstances and with physical and other disabilities, goes back to the days of Arthasatra and Emperor Asoka. How did this manifest itself in ancient Sri Lanka? In conclusion one may suggest that in the event of a reprint or revised edition, some fine tuning of the translation and proof reading would further enhance the excellent quality of this publication. |
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