Saturday, May 30, 2015

The South Indian Wife of The First King of Lanka

Vijaya – The First King of the Sinhalese
Written on June 12, 2013
By Jay Hettiarachchy
The Origins of the Sinhalese People -- Story of the consecration of the first Sinhalese king, Vijaya as narrated by the chronicler of Mahavamsa (the great genealogy)   

After Viyaya’s followers settled in the northern area of Lanka they wanted Vijaya to be consecrated as their king. But Vijaya did not wish to be consecrated “unless a maiden of a noble house was consecrated as his queen.” Then Vijaya’s ministers went back to southern India and brought the daughter of the Pandu king of Madhura (Chennai, or Madras) and 100 other maidens as wives for Vijay’s ministers. 

But Vijaya had one little problem according to the chronicler. He had a son and a daughter from the yakkhini (the woman devil Kuvanna). According to the good chronicle, Vijaya told the yakkhini to leave behind the children and go back to her folks (the devils) since he had to wed the princess and get himself ready for the consecration.   But the yakkhini feared that her folks would kill her if she went to them. Finally when Viyaya forced her to leave, she took the children with her and went to the forest where the devils suspected her to be a spy. One ferocious devil killed her with one blow with his fist. Kuveni’s brother having learnt that her sister was killed informed the children about it and warned them to run away to the Sumana kuta (Adams peak) mountain where they lived together and had children together. They were the originators of the Pulinda tribe or the Veddha’s  (the barbarous people) of Lanka who later inhabited Sabaragamuwa district according to tradition.
Analysis:
What a story!
If this story was believable, it talks about the very first king to be consecrated in Lanka married a Pandyan queen from Chennai/Madras. This myth woven during the time when Mahavamsa was written by this Buddhist monk may have reflected the practice of some Sinhala kings having had matrimonial relations with the royal family of the contemporary neighboring south Indian Tamil kingdom.

There are too many brothers and sisters having had incestual relationships bearing twins in these myths. There is apparently no reliable history of the origin of the aboriginal people known as Veddhas of Sri Lanka. However, anybody could have come up with any story at a time when a willing audience was ready to believe whatever was told to them.

It is a shame that some people of the present day too fall a prey to such myths that have been fabricated by some people having had ulterior motives for creating them.



Vijaya and Kuveni

Sinhalese People – Kuvanna (the black female devil who cohabited with Vijaya and bore twins)
Written on June 11, 2013
By Jay Hettiarachchy
According to Mahavamsa (the Great Chronicle) Vijaya arrived in Lanka (Sri Lanka) with his seven hundred followers on the very same day the Buddha passed away. Knowing that Vijaya would arrive in the Island of Lanka where Buddhism would be established later, the Buddha in his death bed told the head of the gods,  Sakra to protect Vijaya and his followers in the island of Lanka. The Sakra came as an ascetic to Lanka and protected Vijaya and his followers from Kuvanna (the dark woman), a female devil. Kuvanna's encounter with the 700 followers of Vijaya who she took under her spell is given in chapter 7 of the Mahavamsa.  Accordingly, Vijaya unlike his followers did not fall a prey to Kuvanna (the female devil) and came to a deal with her to enlist her support to kill all her devil relatives for saving her life. Keeping her promise Kuvanna helped Vijaya to kill most of the devils that gathered for a wedding ceremony, and lived with Vijaya giving birth to a twin male and a female child.
Analysis of this myth:
The occurrence of the Buddha’s death and Vijayas arrival in Lanka on the same day is so farfetched and is contrived in order that a connection with Buddhism and the colonization of Sri Lanka is established. The entire story of the Buddha telling the head of the Gods to come to Lanka to protect Vijaya and his followers can be considered as a nice story similar to a fairy tale.

Yaksha, meaning the devil is an old Indian tribal name for a community of people who lived in India. Most probably, the yakshas referred to in the Mahavamsa signify a category of aboriginal people who the visitors to the island may have encountered. Giving birth to twins (male and female twins) seem to be a pattern that has taken place several times in the genealogy of Sinhalese people and the story appears too good to be true with no supporting evidence.

We are living in a world in which we are unable to validate the events that happened even a few days ago. Even our court system is not a hundred percent foolproof system. It would therefore be prudent for us to acknowledge the fact that we do not have the evidence about Vijaya who is supposed to be the person who established the Sinhala kingdom in Lanka. Nor do we have evidence of Kuvanna who lived with Vijaya and produced male and female twin children who later produced the Veddas (aboriginal forest dwellers) of Sri Lanka.


Friday, May 29, 2015

Did the Buddha Visit Sri Lanka?

Buddha’s Visits to Lanka
July 10, 2013
Jay Hettiarachchy
According to Mahavamsa, the Buddha visited Lanka in the ninth month of his Buddhahood. A vivid description of how the Buddha struck terror in the hearts of the Yakka’s who he later transferred to Girideepa (rocky island) by performing a miracle can be found in this account. The Buddha then preached the doctrine to the devas (the gods) at the spot where the Mahiyangana Stupa would be constructed. Many millions of people accepted Buddhism having listened to this sermon.
Buddha visited nagadipa (snake island) again when Culodara (small belly) and Mahodara (big belly) nagas were fighting over a gem-set thrown. The Buddha created fear in the minds of the nagas (snakes) and won them over by dispelling the darkness that he brought over them. Eighty million nagas (snakes) were converted to Buddhism by the Buddha on this visit.
In the eighth year after Buddha’s attainment of Nibbana, once again he came to Kalyani (Near Colombo) accepting the invitation of the naga king maniakkhika (gem-eyed snake king). Where the Buddha sat in Kalyani, the Kalyani stupa was built at a later time. The Buddha then went to Samanthakuta (Adam’s peak, Sripada) and laid his footprint there and after having spent one day there, went to many other places where Buddhist stupas (topes) and monasteries would be built later including the location where the sacred Bodhi-tree would be planted.
Thus according to Mahavamsa the Buddha came three times to Lanka knowing that Lanka will be a haven for his doctrine.
Analysis:
Real historians have had real trouble about these mythical accounts. Some historians discard all these accounts as ecclesiastical stories created by the Buddhist monks to serve an ecclesiastical purpose, others are more forgiving in trying to accommodate these accounts to connect the dots of early history of Ceylon.
Historically speaking, the author of Mahavamsa seems to have had real trouble trying to make Vijaya’s (the first Sinhala king of Lanka) landing on the island on the very same day the Buddha passed away. This is because it was important to the Buddhist monks in Ceylon during the time Mahavamsa was written (5th Century A.D) to make Lanka the strong-hold of Buddhism when Buddhism was on the decline in India where it originated due to the revival of Hinduism. The Mahavamsa author was obviously trying to narrate events that took place nearly 1000 years before his time. His purpose in writing the Mahavamsa cannot be considered as writing a “history” of Sri Lanka.
Most people in Sri Lanka even today believe whole heartedly that the Buddha visited Sri Lanka and left his foot print on Adams peak to symbolize his visit. Their belief is purely based on the accounts narrated in Mahavamsa about the Buddha’s visit to Lanka. However, we need to admit that there is no real evidence or possibility that the Buddha could have visited Sri Lanka unless we want to accept the story given in the Mahavamsa as absolute truth.


Vijaya -- the first king of Sri Lanka (what a story!)

Beliefs of Yaka and Yakkini (the male and female devils) among Sri Lankan People.
Written on July30, 2013 By Jay Hettiarachchy

According to Mahavamsa the chronicle of Ceylon, Vijaya, the very first king who colonized Sri Lanka  lived with a female devil before he got married to a princess from Madras (Madura). Vijaya had two children born from the yakshini (devil woman) and these children later propagated the Veddhas (aboriginal people) of Sri Lanka. Most people in Sri Lanka still believe in the existence of the devil. Devil dancing is widely practiced to drive away the evil spirits that are supposed to take possession of men and women. 

The devils  are called yaka in Sinhala language. The female devils are called yakshinis. Besides these devils, there are other non-humans such as the prethayas, bhutayas, amanussayas, pisachayas to name a few. They are all non-human beings who are supposed to lurk around waiting to harm the humans.

Devils or demons are recognized in most religions. They are mostly represented as the personification of evil – as the enemy of God and human kind - in most religions. The devil is called “mara” meaning the “killer” in Buddhism.  Mara is a tempter for evil doings.

According to popular beliefs, the devil is a non-human being mentioned in most cultures; although they are not visible, they are present in the atmosphere in some form of ethereal body. There are representations of the devils in pictorial form drawn by people who in their minds have conceptualized how they look like. But in essence, these non-humans are supposed to be most evil in their looks, thoughts, and doings. They lurk around humans to bring them disaster and misfortune. The devils are supposed to be awake at nights when humans are sleeping and they are active during the night and are very happy in the dark. 
Some humans are supposed to be possessed by the devil and their behavior is determined by the devils that possess them. Black magic, and voodoo practices based on invoking devils to bring disaster to people are mentioned in the early literature. Books written on black magic containing incantations invoking and dispelling of devils are found in both oriental and occidental collections. These are kept as secret documents in the collection of black magicians practicing devil worship in order that they use the devils power to destroy people.
Most Buddhists firmly believe that people who do sins in life become devils or other evil beings in their next life. They also believe that by giving alms to the Buddhist monks they can prevent their loved ones from becoming evil spirits or devils in their next life. 
Analysis:

It is possible that psychosomatic diseases could contribute to visions as well as voices seen and heard by those people who suffer from mental illnesses.  Mentally ill people live among normal people in some societies where there are no medical facilities or psychiatric counseling to treat them. Some of the voodoo practitioners themselves in such societies could well be mentally sick people. 
Since most people believe in the existence of evil spirits, they find it logical that the devils that take possession of humans could be driven away by devil dancing. The belief in the devil and the practice of devil dancing therefore go hand in hand. The Buddhist religious beliefs of the existence of the non-humans have therefore gone a long way to promote the popular belief of the existence of these non-humans in these societies.

Therefore, in reality the story of Vijaya and his devil woman Kuveni as recorded in the great chronicle of Sri Lanka -- Mahavamsa, is nothing but a myth.


Thursday, May 28, 2015

The devils in the minds of Sinhalese people

Beliefs of Yaka and Yakkini (the male and female devils) among Sri Lankan People.
Written on July30, 2013 By Jay Hettiarachchy

According to Mahavamsa the chronicle of Ceylon, Vijaya, the very first king who colonized Sri Lanka     lived with a female devil before he got married to a princess from Madras (Madura). Vijaya had two children born from the yakshini (devil woman) who later propagated the Veddhas (uncivilized people) of Sri Lanka. Most people in Sri Lanka still believe in the existence of the devil. Devil dancing is widely practiced to drive away the evil spirits that are supposed to take possession of men and women. 

The devils  are called yaka in Sinhala language. The female devils are called yakshinis. Besides these devils, there are other non-humans such as the prethayas, bhutayas, amanussayas, pisachayas to name a few. They are all non-human beings who are supposed to lurk around waiting to harm the humans.

The devils or demons are recognized in most religions. They are mostly represented as the personification of evil – as the enemy of God and human kind - in most religions. The devil is called “mara” meaning the “killer” in Buddhism.  Mara is a tempter for evil doings.

According to popular beliefs, the devil is a non-human being mentioned in most cultures; although they are not visible, they are present in the atmosphere in some form of ethereal body. There are representations of the devils in pictorial form drawn by people who in their minds have conceptualized how they look like. But in essence, these non-humans are supposed to be most evil in their looks, thoughts, and doings. They lurk around humans to bring them disaster and misfortune. The devils are supposed to be awake at nights when humans are sleeping and they are active during the night and are very happy in the dark. 
Some humans are supposed to be possessed by the devil and their behavior is determined by the devils that possess them. Black magic, and voodoo practices based on invoking devils to bring disaster to people are mentioned in the early literature. Books written on black magic containing incantations invoking and dispelling of devils are found in both oriental and occidental collections. These are kept as secret documents in the collection of black magicians practicing devil worship in order that they use the devils power to destroy people.
Most Buddhists firmly believe that people who do sins in life become devils or other evil beings in their next life. They also believe that by giving alms to the Buddhist monks they could prevent their loved ones from becoming evil spirits or devils in their next life. 
Analysis:

It is possible that psychosomatic diseases could contribute to visions as well as voices seen and heard by those people who suffer from mental illnesses.  Mentally ill people live among normal people in some societies where there are no medical facilities or psychiatric counseling to treat them. Some of the voodoo practitioners themselves in such societies could well be mentally sick people. 
Since most people believe in the existence of evil spirits, they find it logical that the devils that take possession of humans could be driven away by devil dancing. The belief in the devil and the practice of devil dancing therefore go hand in hand. The Buddhist religious beliefs of the existence of the non-humans have therefore gone a long way to promote the popular belief of the existence of these non-humans in these societies. 




Wednesday, May 27, 2015

Story of Sinhala People -- Their Origins

Origins of the Sinhalese People
Written on June 8, 2013
By Jay Hettiarachchy
The word Sinhala means “lion blooded.” The traditional story of the origins of the Sinhala people as recorded in Mahavamsa – the great Chronicle of Sri Lanka, is interesting. According to this tradition, the king of Bengal (in east India) had a very attractive daughter. The soothsayers prophesied that she will live with a lion (the king of the beasts). The prophecy materialized, and the king’s daughter ran away and lived with a lion and had a twin son and a daughter by the lion. When the children grew up the son Sinhabahu (lion-handed person) ran away from the lion’s cave with his sister Sinhaseevali) and mother to the human habitat. Sinhabahu helped the ruler of the kingdom who married his mother Suppadevi  to kill the lion that was destroying the villages in search of his mate and the children. After that Sinhabahu established his own kingdom, married his own sister and they had sixteen twins. The eldest son born to them was named Vijaya (victory). Vijaya was an evil person and he had seven hundred followers who were as evil. Their evil behavior and evil doings angered his father Sinhabahu who banished Vijaya  and his followers into the sea. Vijaya and his followers were the forefathers of the Sinhalese people who colonized Lanka/Thambapanni (Ceylon of yesterday and Sri Lanka of today). According to this mythical story, the ancestry of the Sinhalese people begins from a beast and a human woman.
Analysis of this mythical tradition:

It is humanly impossible for a human woman and a beast to produce children. The “lion” mentioned in this tradition could probably signify a strong and wild man who ran away with the attractive daughter of the king of Bengal.

Sinhabahu  and Sinhaseevali (the twin brother and sister) having had 16 twins together is another such unfounded and unbelievable story. The story was apparently woven to establish that the Sinhalese race has a unique beginning, first having a kinship with a beast and then a relationship based on incest (no mixed blood, and having a pure pedigree as a race).

Unfortunately, most people in Sri Lanka believe this story of their origin. Children are made to accept this myth as the real beginning of their ancestry by their parents and teachers who make them to accept it without questioning its validity. There are plays produced based on the above story that reinforces such mythical images in the minds of young people and adults who in turn pass down these myths from generation to generation thereby continuing a vicious cycle.

We are living in a world in which we are unable to know for certain how an event happened even a few days ago. Even our court system is not a hundred percent foolproof system. It would therefore be prudent for us to acknowledge the fact that we do not have the evidence about the real beginnings of the Sinhala people than to trust in myths that have been fabricated to cover up our ignorance about it. 


Tuesday, December 9, 2014

Learning By Doing

Learning By Doing (LBD)
The Zamorano Way
Written By Dr. Jay Hettiarachchy
Professor Emeritus, Ferris State University, Big Rapids, MI 49307
Oct. 2014

Educators are constantly striving to discover more effective and efficient ways of delivering the highest learning experience to their students. Total Quality Learning, Outcome-based Learning, Student-centered Learning, Team-Based Learning, are some of the popular teaching and learning methods adopted by 2-year and 4-years degree granting colleges and universities in certain North American colleges and universities. With the introduction of the Internet, the use of online education and e-learning to promote education and learning experience has taken an unprecedented leap in disseminating education in the recent years.  Choosing the most effective and efficient delivery method to impart information, knowledge, experience, and decision making ability they have accumulated over a lifetime to their students is in the minds of educators who are in the teaching profession.

The author of this paper born in Sri Lanka (the old serendib), was in no way in search of “leaning by doing” – it was indeed a surprise finding of this hidden treasure in Zamorano when he visited Escuela Agricola Panamericana, Zamorano (Pan American Agricultural School), of Honduras. His amazement at what he saw there in action increased his desire to find out more about this learning by doing process practiced by every student who graduated from this private learning center, for more than 70 years as well as about the initiator and developer of this method of learning in this picturesque valley of the Rio Yeguare, 25 miles east of Tegucigulpa, the capital of Honduras, and continued faithfully by his successors and teachers to this day.
The founder of this college of agriculture was Wilson Popenoe, the agricultural explorer, educator, and friend of Latin America whose legacy of educational philosophy of learning by doing is still preserved in action in its original flavor to this day. Although learning by doing is adopted in many other educational institutions, especially in subjects involving laboratory work, the Zamorano way of learning by doing has its uniqueness that makes it stand out from the rest. The learning by doing way of learning at Zamorano struck the author as a well kept secret of this unique place producing one-of-a-kind productive agriculturists in Central America who go through a hard student life literally getting their hands dirty and feet wet for four years learning by doing the things that they could do for themselves by developing their own farming enterprises or by providing their services to employers who are willing to hire them.
Zamorano was the brain child of Mr. Samuel Zemurray (1877-1961), President of the United Fruit Company of the United States of America. He was a philanthropist who made a fortune in Latin America and commissioned the task of initiating an agricultural school to Dr. Wilson Popenoe who was one of his trusted employees at the time. This was perhaps Mr. Zemurray’s way of helping the country and countrymen of Latin America that helped him achieve his childhood dreams. Zemurray’s humble origins gave him a clear understanding of poverty and deprivation and an uncommon sensitivity for the needy. He felt that education was of utmost importance and considered it basic for the region to have human capital with quality agricultural training (source: http://www.zamorano.edu/english/explore-zamorano/about-us/history-legacy/samuel-zemurray/). An interesting book about Samuel Zemurray is:  “The Fish That Ate The Whale.” (Ref: http://www.amazon.com/The-Fish-That-Ate-Whale-ebook/dp/B0071VOLN8).

The name Zamorano derives from the family that owned the hacienda and traced its origins to the province of Zamora in Spain. - See more at: http://www.zamorano.edu/english/explore-zamorano/about-us/history-legacy/history/#sthash.YDK008Es.dpuf


Following are some of the visual highlights of the unique and “well kept secret of learning by doing,” the Zamorano way as seen by the author during his five day visit to Zamorano.

The very first thing that would strike an observer who is interested to know about learning by doing the Zamorano way, is the way classes are conducted in the fields in which students do the digging of the soil, raising various plants in nurseries, taking care of them as the plants grow, irrigating the fields, protecting them from various insects etc. The photos inserted were taken with permission from their supervisors while classes were in session in the field.

How students learn by doing:


The production of fruits and vegetable is another important part of the learning experience of these students. They need to work in the fields starting at 4:30 am and spend the whole morning doing all activities involved in the planting, raising, processing, and packaging of vegetables and fruits.

Photo shows class work belonging to different classes of students:



Crops belonging to different class activities:

Leafy vegetables grown by students:


Avocados waiting to be harvested:










Guavas:


Coffee:


Helping farmers to protect their plants using no herbicides or insecticides:



Harvesting the crops, processing food products, packaging them, marketing them, and deliver the products within the university cafeterias, food shop, dormitories, and to outside vendors and learning the business activities involved by doing them is a specialization that Agribusiness majors undergo.

University Processing Plant in which students learn by doing:


Grain drying and milling activities:







Processing Plant:



Procesed food delivery activities done by students:





It was obvious from the discussions I had with several faculty members who had been students at Zamorano that active participation of students in these activities is very well structured and scheduled in such a way that no student is left behind leaning on the shovel.

The activities involved in livestock production are conducted and learned in the same way. During two years every student enrolled in every major needs to participate in several activities  that make them to come to class at 4:30 am, learn to milk cows two times a day, learn to deliver calves, raise them and feed them, and be responsible for taking care of the calves and attend to immunizing and caring for them.  Slaughtering animals including swine, chicken, processing fish, and meat products are also conducted as learning activities in which no student is left behind; every student has to take an active role for obtaining a grade for successfully completing the course work that is very well structured and scheduled.











Rearing of cattle:





Fish farming of tilapia fish in a large pond on Zamorano campus:





Poultry Farm:




Learning experience in horse breeding and horse riding:

Student participation in courses are structured in such a way that one half of the students of any class engages in learning by doing in the morning while the other half engages in theoretical learning in a traditional classroom setting. These students alternate their morning and afternoon sessions beginning every other week. They apply the theory they learned in a traditional classroom setting to what they do in the field, laboratory, or in production centers.

Authors reflections:

Approximately1200 students belonging to about 20 different countries live in several dormitories two student sharing one room. Their tuition covers all expenses for food and uniforms that they have to wear at all times. No student at Zamorano is left behind in having to live in dormitories and wear a uniform at all times. They wear a different color uniform on Sundays. The reason why every student wears uniforms at college as I learned is that the expectation that every student is equal on a leveled platform while they engage in learning and doing educational activities on Zamorano campus for four years. The life that they live together doing many activities sharing their work and responsibilities together appear to have a way of transforming their life that makes them who they are -- “Zamoranos.”  It was also obvious from my observations that the main educational philosophy and focus of Zamorano learning is for students to apply the theory that they learn in the classroom in the field, laboratory or in any other setting in the real world that they work later in life by getting their feet wet and hands dirty.  It was very clear that expensive and fancy clothes do not fit the purpose of learning in the field.  On the contrary, the uniform that every student wears symbolizes a strong connection each student makes with every other student that make them feel united and connected with every other student with whom they work and learn to do things together. This is in a way similar to police officers, army and navy officers having to wear certain type of uniform when they perform their duties; same is true of the workers who wear uniforms in fast food and other restaurants in other parts of the world.

Zamorano students not only learn agricultural production, live stock production, laboratory management, and marketing activities etc. by truly and actively engaging in doing many different activities that make up the course requirements, but also by having to observe a code of strict discipline while engaging themselves in those activities and processes.  For example, not only their performance in learning is tested but the mistakes that they do that are counted as faults together contribute to their performance assessment of a grade. Being absent from classes is not only counted as a fault, but not making up for the lost activities becomes a responsibility. Being late for a class too is a violation of code that results in poor performance in a course.

Undoubtedly, student spend a hard life in Zamorano spending 11 months a year within the confines of Zamorano campus engaging in learning by doing activities for four years. For example getting up at 4:00 am and milking cows, having to learn to plough the field using tractors, learn how to ride a horse etc. Unlike in the case of most other students in other parts of the world Zamorano students do not do part-time work trying to earn money to supplement their educational expenses. They devote all the four years for learning by doing activities related to their major study.

Talking to some faculty members the author learned about the “invisible curriculum” which is a strict disciplinary code with high expectations regarding each student not only about their performance in learning but personal development.  Apparently, the purpose of implementing this code is to cultivate responsibility, leadership, team spirit, ethical behavior and other values that Zamorano students would inherit for life in addition to their course requirements.
Binding students coming from approximately 20 different countries as one united student body and managing them is no easy task. Having held the position of director of student welfare with the responsibility of overseeing student discipline and welfare of 2300 students who lived in 10 dormitories  in a university campus in Sri Lanka in the 1970s, the author admires how the management of student discipline is integrated with the learning by doing method of learning as implemented at Zamorano university. My own observation is that learning to honor and live within the guidelines provided by such a well-intended code should indeed have a lasting impact on the life of every graduate of Zamorano who would make a difference not only in their own life but also in the lives of others as was done by Wilson Popenoe and Samuel Zemurray in establishing this fine college of agriculture.

Zamorano university has a valuable educational system that has preserved its core foundation for over 70 years. All administrators, and teachers are bi-lingual and most workers as well as the students are able to speak Spanish and English. Undoubtedly Zamorano has a tested method of producing hard working agricultural professionals who are able not only to say but do the things that they say they are able to do.  This is a hard lesson that I took away from Zamorano having visited there.






References:

1. Frederick Rosengarten, Jr. Wilson Popenoe Agricultural Explorer, Educator, and Friend of Latin America, A publication of National Tropical Botanical Garden Lawai, Kaluai, Hawaii 96765, 1991
2. Ernesto Gallo and Michael A. Boland, Human Capital Formation for Agribusiness The Case of Zamorano University,  2012 International Food and AgriBusiness Management Association (FAMA).