Alien cultural practices cut across religio/ethnic identities

Professor Jayadeva Thilakasiri
Pix by Wimal Karunathilaka
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In an interview with Professor Jayadeva Thilakasiri, Sunday Observer
staffer Afreeha Jawad notes religio/racial identity as not being a
barrier to adopting alien cultural practices
Though a culturist, Professor Jayadeva Thilakasiri is cautious not to
be emotionally engulfed in the topic should he tread into volatile
ethnocentric ground. His sharp acumen in seeing much of cultural
practices as 'emotional baggage' is itself intellectual reside - a
unique characteristic which he unfailingly displayed at the recent
interview with the Sunday Observer.
Accordingly he insists the elimination in culture of everything that
makes humans inferior.
Caste
"If in cultural belief one is made to feel very lowly that's not
good. Take for instance caste. When some people are labelled 'low caste'
it is not a healthy sign nor a positive cultural characteristic, he
said.
Though caste or ascribed status is no bar to professional attainment
it still is a social conditioning and impacts even marital contacts. The
impact of group pressure on individual free will itself make such will
dysfunctional. One glance at the newspaper matrimonial columns display
unbounded leanings towards caste affinities despite belief coming off
certain quarters of its non-existence.
Viewing caste as not a necessary criteria for marriage Professor
Thilakasiri said it should be taken off people's minds.
Easier said than done considering its leech like attachment so to say
on the human mind.
Stratification
However, social stratification continues even today - the difference
being caste replacement with class. Under a caste based socio/economic
system status was arrived at by birth while in class surroundings
achieved status brings in such placement.
This writer's reference to the two systems bringing in very much the
same social divisiveness, made Professor Thilakasiri not all that
hopeless for the opportunities a class environment afforded in upward
social mobility. Be that as it may, these opportunities - seemingly
social levellers have not fully realised educational objectives as
decisions based on ascribed status are into subtle manipulation.
However, Professor Thilakasiri does not totally disown prestigious
family connections.
"One who descends from high family clan could even act as role model
by leading an exemplary life. If he/she becomes common, that family is
wiped off. When one describes one's self as being so and so's grandson
or granddaughter there is social regard for him/her.
Others would even consider such personalities emulation worthy
provided they upheld the values of their forebears", he said insisting
on the importance of clan. This applies to outstanding educational
achievements as well. An intellectual is also a good role model and such
persons have a 'plus' impact on society.
Delving into the very positive aspects of culture, Professor
Thilakasiri's offering displayed the mind's unimpeachable absorbing
capacity - never mind whatever intervening social constructs such as
race and religion.
In Muslim Indonesia, despite Islam's overbearing influence the Wayang
Kulit is performed comprising Mahabharatha and Ramayana epics.
"Despite Muslim food, customs and very strong leanings towards Islam,
the Wayang cannot be kept off Indonesian and Malaysian minds.
These people have adopted the epics to their local culture and state
attempts into legal imposition for its removal have failed in toto",
said Professor Jayadeva.
It even reminded this writer how Sri Lankan Buddhists despite their
strong religious identity have even embraced Hindu gods and goddesses
like Pattini, Vishnu, Kataragama, Ishwara, Saraswathi and so on for whom
high regard is widespread among Tamils. Ethnic hate is only a recent
development.
South India
In fact the South Indian Muslim culture absorbed by Ceylon Moors
reminded this writer of what comes by way of cultural absorption.
Despite Islam's strict insistence of 'Mahr' or dowry to be a man's
marital obligation to his wife, the Tamil custom of an 'other way round'
is well established among the local Moor populace. They even speak a
combination of Tamil and Arabic akin to Pushtu yet mountain distinct
racial/religious identity.
Yielding to alien cultural practices do not necessarily mean
compromising one's religious beliefs. So religio/racial identity persist
while cultural practices are borrowed and get merged with one another
despite highly polarized religious beliefs.
A glaring example of recent times this writer observed is the much
favoured shalwar kameez among both Sinhalese and Tamils which was once
exclusive Muslim preserve. In fact the Muslim identity itself was in the
shalwar kameez. So culture is ever changing. The sweeping changes across
the global board makes people spongy in embracing external cultures.
However, the continuation of indigenous culture seen important by
Professor Jayadeva helps in national identity. Its culture that makes
people different from the rest. The religious and secular aspects of
culture such as going to temple, worshipping and almsgiving, mask
dances, puppetry and exorcism constitute national identity according to
him.
As the meaning of national is all encompassing and in this instance
reflects only part of that identity it could be termed majority identity
instead.
Even in such identity the slow but certain diminishing of secular
culture is seen in people opting for a musical show instead of a mask
dance, slacks instead of the traditional redda hatta (cloth and jacket)
and trousers that replace the Arya Sinhala national dress. The new
professional artistes that emerge and establish various schools of dance
and art emerge from secular culture. What was once performed free of
charge is today done for pecuniary gain.
Before people could read and write says Professor Jayadeva, puppetry
was a means of expressing the country's religious and historical
traditions. These legends handed down from showman to showman, from
generation to generation became the living history books, the scholars
and prophets of their land.
Referring to the regretfully innovative spread in Sinhala Buddhist
culture he said, "The Buddha today is viewed by many as some god who
could fulfil their material needs. There are even instances when the
temple is venue to marriage contracts. Buddhism practised today is a
farce and is soon becoming accepted Sinhala/Buddhist culture which was
not the Sinhala/Buddhist culture of yesteryear."
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