Alien cultural practices cut across religio/ethnic identities

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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