Urbanization threatens cultural continuity

by Afreeha Jawad

Quite recently I was into what is called a 'rude shock' when having boarded a bus I noticed an advertisement - quite a colourful one at that which messaged in Sinhala a dancing school for boys and girls.

Now hold it - this had nothing to do with those indigenous 'Udakki' and 'Vannama' or any other that revolves round such socio cultural milieu. It assured the teaching of jive, cha cha, bolero, fox trot, waltz and the like of such my mind refused to register considering the long list in bold black and blue. Backgrounding it were drawings of couples practising the varied steps.

As I journeyed along Maradana enroute to office thinking of the emerging social trend, my mind did a 60 mile leap into the wilds of the Vanni where in the retreat of my forbears, come twilight, my ears were accustomed to the beating of drums and blowing of conchshells in the midst of which a stentorian voice chanted, 'Thaa Thaka Tei Tee' - I wonder if I got it right.

That sound has ceased to be. The old man's socially evolved, Colombo based son, reportedly, has ordered his father into closing down the dancing school for the shame it carried in revealing the Berawa caste to which they belong.

Incidentally, the Kandy Perehera it is said suffers a dearth of drummers and dancers - once again the caste stigma that keeps the younger generation off such performance whereas the old were dutifully into it to keep alive Sinhala culture and tradition.

Sinhala culture undermined

Following large scale rural/urban migration, access to higher education, exposure to the English language not to forget the powerful media tool-that part of Sinhala culture is on its way out for the adoption of what ever is western.

Not surprising then for all what was familiar to writer ears from childhood is now no more in that ancestral retreat - Rangama, a once very inactive, slumbering hamlet nestling between Yakdessagala and Dolkanda. Steeped in history, the former is believed to be Kuveni's abode, the other being one of Sri Lanka's ancient herbaria.

Come Avurudu time, the echoing and re-echoing of the rhythmic blend in the sound of drums that wafted across villages, today is buried under the sands of time. From all sides one only hears rock music coming off highbrow electronic equipment.

The redda hatte (cloth and jacket) clad village damsel is not even a rarity except of course in Colombo's supermarkets only when new year is around. Girls on mobikes frequent the once untarred, narrow gravel footpaths.

Many of them are seen talking to young men (considered shameful in the past), relishing ice-cream and pop corn. These then are the remaining village deposits. The failure to get politically connected and the money factor contribute to their prolonged stay in the village.

The sweet scented Avurudu sweetmeats today are no longer home preparations. Many of the younger ones that keep home deviating from their mother's traditional practices have found an easy way out as they rely on someone close by where Avurudu sweets are made to order. Even these traditional sweets have lost originality as eggs are mixed into the batter prepared to make Kavum, kokiss and athiraha. These Sinhala sweets were unique in the sense that in earlier times it never entertained any eggs.

This then speaks of a race once mindful of vegetarianism. For Avurudu lunch - the rice with the Hathmaaluwa (seven vegetable varieties cooked together) accompaniment has gone into oblivion. It's replacement with fried rice or Biriyani depending on to which social class one may belong shows a greater degree of alien cultural absorption.

Incidentally the Hathmaaluwa preparation is ample testimony to the importance given to a vegetarian diet instead of meat by the Sinhalese prior to the onset of externalities. This writer's inquiry into the vegetables that go into it met with utter failure as today's Sinhala girls hadn't even heard of such delicacy.

Finding elders to carry out traditional practices is extremely difficult as Dilakshi - a grocery sales girl said, "Dan Inney Bohamayak Bothal Seeyala Ney." Obviously she was hinting at the widespread liquor consumption of modern times.

Sihiyen Inna Seeyalatikata Sulokayakwath Kiyanna Danney Nehe, she continued laughingly. (Those few that are in their senses do not even know a stanza). Thus oil annointing has solely become the temple's responsibility.

Urbanization

The growth of urbanization today threatens the continuation of traditional practices and are very often scoffed at by those on board the evolutionary, upward mobile boat. As I was into this write up, one guy having a dig at 'Nonekethey' even said, "Nona Mahatthayage Athey" - much to others' amusement. Scientific reasoning has overtaken whatever is emotion based tradition.

Ova boru kataa. Ova korala Kaatada Hari Giye - is what the urbanized Sinhalese ask pondering over what success has come upon those that are tradition conscious - certainly a danger sign for Sinhala heritage continuity.

The old order Sinhalese were extremely conscious of such practices yet so very flexible and accommodative unlike many of their progeny of modern times.

Comodification and politicization of religion and culture has resulted in ultra - nationalistic views and it is state duty to refrain from such acts if we are to bring back the Sinhala tolerance wit, wisdom and magnanimity of early times.

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