PGIHS-RC 2018

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https://ir.lib.pdn.ac.lk/handle/20.500.14444/4074

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A comparative study of korean and sinhala polite expressions
(University of Peradeniya, 2018-04-03) Edirisooriya, E.A.I.R
With only fifty-year history of Korean language education in Sri Lanka, there is an increasing number of Sri Lankan Korean language learners who have developed the desire to study the Korean language. Most Sri Lankans have grown an interest in the Korean Language while enjoying the Korean culture through Korean Drama, Korean Songs and Movies. Initially, Sri Lankans were interested in the Korean Language and started learning the language as an effort to get employed in Korea. However, the purpose of learning Korean Language have been diversified since their interests are different. In order to make a close relationship between the two countries, to know the correct usage of honorific expressions is very useful. In this regard, this study examines the necessity of honorific expressions in the Korean language education in Sri Lanka and attempt to facilitate the learners to understand the differences between the polite expressions in Korean and Sinhala Languages. The Korean Honorific forms have become simplified compared to the way it was in the past. It is still complicated for nonnative Sri Lankan Speakers who are learning Korean Language. As polite expressions in both languages have different characteristics, students tend to make mistakes. Specially, honorific expressions can be identified as a grammar area where the students make many mistakes. Therefore, this study is aimed at making those students understand the differences and the similarities in polite expressions. The main objective of this study is to compare polite expressions between the Korean and Sinhala. In this study, ‘Politeness’ is categorized into two major parts. They are explicit polite expressions and implicit polite expressions. Korean polite expressions have been identified and categorized as follows; they are explicit polite expressions of postpositions, honorifics in pre final endings, honorifics of endings and honorifics in specific words. And the Sinhala languages explicit polite expressions are also categorized into honorifics in suffix, honorifics in plural, honorifics of postpositions and honorifics in special Sinhala words. Finally, this study explains the similarities and differences between Korean and Sinhala explicit expressions. Honorifics of endings can be seen in Korean Polite expressions. They can be categorized into six speech style forms dividing each with its own set of verb endings. In conclusion, this study will be useful to the Sri Lankan students to be fluent in communication with Korean Native Speakers building up wellmannered close relationship and respectful attitude towards successful communication.
A comparative study of the theravāda bhikkhu and bhikkhunī pārājikā vinaya rules
(University of Peradeniya, 2018-04-03) Ven. Wimalajothi, Madipola
The rules and regulations imposed by an institution or society decide its longevity. Thus, Buddhist Vinaya helps the well-being of Bhikkhus and Bhikkhuṇīs. The Vinaya Piṭaka includes the Vinaya rules for both Bhikkhus and Bhikkhuṇīs. Some differences can be observed among the Bhikkhu and Bhikkhuṇī Vinaya rules. Therefore, the present study mainly focuses on the Pārājikā Vinaya rules of Bhikkhu and Bhikkhuṇī according to Theravāda Buddhism. The Pārājikā is the most serious offences which brings expulsion of the guilty from the Buddhist Saṅgha. If a monk or nun falls into a Pārājikā offence, he or she is no longer in communion with others. The Bhikkhūs have only four Pārājikā but Bhikkhuṇīs have eight of them. When studying those offences comparatively, it is evident that there are some facts in offences related to Bhikkhuṇīs which have been repeated. The first four Pārājikā rules are the same for both Bhikkhūs and Bhikkhuṇīs. In addition to these four, other four Pārājikā rules are made only for Bhikkhuṇīs. The first four rules are prohibitions regarding sexual behavior, stealing, killing a human being and boasting of a superior human state, which occur among both monks and nuns. Among the last four, the fifth and eighth rules are directly related to sexual desires. The sixth is related with hiding faults and the seventh refers to following a Bhikkhu who has been suspended by the Saṅgha Community. When analyzing the first four Pārājikā rules for both Bhikkhus and Bhikkhuṇīs, it is evident that, they show some systematic nature in them. However, the additional four Pārājikā imposed only for Bhikkhuṇīs do not show such nature. The fifth rule related to Bhikkhuṇīs has been equaled to the ‘Kāyasansagga Saṅghādhisesa’ rule of Bhikkhūs. The sixth Pārājikā has been refused in early Buddhist teachings. The seventh Pārājikā which refers to following a suspended Bhikku in Sāsana is a Pārājikā for Bhikkhuṇīs but it is a Saṅghādhisesa offence for Bhikkhūs. The eight Pārājikā for Bhikkhuṇīs emerge due to lust. However, although there are some Vinaya rules for Bhikkhūs related to this rule, it is a Pārājikā offence for Bhikkhuṇīs. As the contemporary Indian society was based on Brahmin teachings, women lost their rights. However, the rise of Buddhism provided some liberation for women. In such a condition, after the establishment of Bhikkhuṇi Sāsana, there was a progress in women but the traditional attitudes of society towards women affected the Bhikkhuṇi Sāsana.
A comparative study on bilingual education: lessons for Sri Lanka
(University of Peradeniya, 2018-04-03) Nanayakkara, P.K.
Bilingual Education Programme (BEP) is being implemented in Sri Lankan schools for nearly two decades and still faces challenges because of the absence of an explicit policy. Three cabinet decisions and 12 circulars are the only elements of an uncompleted policy framework of BEP. Hence, this paper compares Sri Lankan BEP with three other countries namely USA, Canada and Malaysia which differ from each other by purposes, perspectives and contexts in order to identify strengths and weaknesses of the local programme which will be helpful in shaping up an explicit BE policy. In this document survey, both printed and electronic documents such as international research papers, reports, cabinet decisions, circulars, journal articles etc. were reviewed. Data was gathered through skimming, reading and re – reading. Content and thematic analysis were used to analyze data and categorized under four dimensions; purpose, type, policies and strategies and expected outcome of the program. Comparison was done in developing a rubric. According to the analysis, USA absorbs children of migrants in to the mainstream with assimilation purpose to minimize issues like dropouts and aggressive behavior as English is the only medium of instruction in the mainstream. Hence, types of BEP in the USA mostly transitional though maintenance and two way bilingual programmes can also be seen. Despite being different types, these programmes always promote subtractive bilingualism where the ultimate result is to replace first the language (L1) of the minority child by the second language (L2). Canada introduced the French immersion model evolved in a context of inequalities of social and language factors between French and English speaking people. Thus, social and economic factors caused the Canadian BEP with two languages similarly powerful at the international level. In such a situation in which one language supports the other language, the outcome is additive bilingualism. Malaysia and Sri Lanka having developmental models also possess additive bilingualism but with different perspectives: both countries use English as an international language in order to promote biliteracy. Hence, lessons learnt are twofold: policy and implementation based. BE model and related policies of a country are mainly decided by the purpose together with socio economic and cultural factors entwined with power play between L2 and English as a lingua franca. It is also learnt that strong foundation of L1 supports additive bilingualism and biliteracy. At the implementation level, system readiness like materials, competent teachers and training are the success factors. However, political will stands as the uppermost factor for the sustainability of the programme.
A critical investigation of pāli sub-commentaries in upper Myanmar: from 12ᵗʰ to 15ᵗʰ century c.e.
(University of Peradeniya, 2018-04-03) Rev. Candavara
This paper, through critical and historical approach, focuses on the pāli subcommentaries which flourished in Upper Myanmar from 12ᵗʰ to 15ᵗʰ century C.E. The reason to reconstruct them is the controversial statements of previous scholars as to the period when the first sub-commentary was written and the lists how many texts were therein. Like other Theravada countries in South and South-east Asia, Myanmar, especially Upper Myanmar plays a significant role in the Pāli sub-commentarial literature. The respective contributions of Myanmar Buddhist scholars consist of various works such as commentary (Aṭṭhakathā) sub-commentary (Ṭīkā), and sub-sub-commentary (Abhinava-Ṭīkā) and so forth. The long tradition of Pāḷi sub-commentarial works have flourished in Upper Myanmar since 12ᵗʰ century C.E during the Bagan Dynasty. From that period onward, Myanmar scholars have been contributing many sub-commentaries on canonical and non-canonical commentaries. Of them, Saṃpyiṅ, Saddhammajotipāla, Caturaṅgabala, Nāgita and Ariyavaṃsa were pre-eminent sub-commentators. The Pāli scholarly works in Upper Myanmar could be traced from different accounts in the Burmese and Pāli chronicles in Myanmar. In this regard, Pagan inscription and Ganthavaṃsa, the history of the Books, have recorded the names of sub-commentaries. Modern scholastic surveys are not much focused on such works due to lack of proper information of the original sources, Pāli sub-commentaries. But a few works are controversial, for instance either the first ṭīkā was the Kārikā ṭikā or the Nyāsappadīpikā well-known as Saṃpyiṅ ṭīkā. Consequently, for foreign researchers, the studies on the subject are still being hampered. Pāli sub-commentaries printed in Burmese editions and their related chronicles will become the primary sources for the present work, some Burmese inscriptions and palm-leaf manuscripts will also be used. For secondary sources, this research will use the related works contributed by modern Buddhist scholars in the subject area. The aim of this paper is to clarify some points requiring elucidation about the sub-commentaries. It will be a supplement of ‘Pāḷi Literature of Burma’ by Mabel Haynes Bode for the Pāḷi sub-commentarial literature of Upper Myanmar during the period. To reach the aim, new findings of this paper will remark on the Pāli sub-commentaries as a critical investigation. Keywords: Pāḷi Sub-commentary, Upper Myanmar, Nyāsappadīpikā
A literature review of factors that affect the intention to purchase Sri Lankan gems and jewellery
(University of Peradeniya, 2018-04-03) Lenaduwa, L.L.Y.R.; Warnakulasooriya, B.N.F.
Sri Lanka’s top luxury goods industry, the gem and jewellery trade, has been associated with international trade in gem and jewellery. Although this industry is an important part of the Sri Lankan economy, limited research has been conducted in this domain. Consumers’ intention of purchasing gemstones, which is a costly, credence-based product, within a complex and highly involved market has rarely been examined. Also, studies that examine factors that influence consumers’ purchasing trends of gold ornaments in Sri Lanka are limited. Therefore, based on a review of the literature on the subject, this paper aims to fulfill this gap. Thus, the study has been conducted as a systematic review of extant literature in the field. Psychological issues influence decision-making in most behavioural patterns, which is well explained in the theory of planned behavior. It serves well to explain the gem and jewellery consumers’ intention to purchase. The paper primarily addresses two objectives. Firstly, it attempts to understand how intention to purchase is defined in literature. Secondly, it considers the key determinants that influence the intention to purchase gems and jewellery in the Sri Lankan gem and jewellery industry. The theory of planned behaviour suggests that human action is guided by three kinds of considerations: behavioural beliefs, normative beliefs and control beliefs. In their respective aggregates, they produce a favorable or unfavorable attitude towards behaviour; normative beliefs result in perceived social pressure on a given subjective norm; and control beliefs give rise to perceived behavioural control. More positive the attitude towards behaviour and subjective norm, the greater the perceived behavioural control, and the stronger it is for an individual’s intention to perform the behaviour of interest. The review revealed that the role of many other constructs such as demographic variables, country of origin, vanity, brand equity, product knowledge, product quality etc., might directly impact purchase intention of luxury goods. Apart from providing possible avenues for future studies, the findings of this paper will enable the Sri Lankan gem and jewellery companies to understand the gem and jewellery consumers’ psychology, and to equip themselves accordingly with better marketing strategies to win consumers. Also, it would facilitate the gold retail businesses to be competitive so that they could develop appropriate positioning and marketing strategies that enhance business success.
A study on the landslide risk areas in kaglle district
(University of Peradeniya, 2018-04-03) Jayathilaka, D. M. S. C. D. M.
In the Sri Lankan context landslide is emerging as a prominent hazard. The term landslide is used to explain the movement of rock, debris or earth down a slope by the force of gravity. When examining the causes for landslides, human environment factors become salient due to the unsustainable land use practices. In the Sri Lankan context, there are different focuses on landslides, especially on the landslide hazard assessment. National Building and Research Organization (NBRO) works as the focal institution on landslide hazard identification and mitigation. NBRO has prepared landslide hazard maps based on bedrock geology, soil, slope, hydrology, landform, land use and management. Almost all physical factors and some human environmental factors have been included in those maps. The focal point of those maps is landslide hazard but a combination of hazard and vulnerability results in creating risk factors. Vulnerability can be depend on socio- economic background of the community concerned, and their capacity to absorb any shock. So identification of landslide risk is the next step after identification of hazard. This process is both conducive and effective in landslide mitigation. NBRO already identifies hazard zones in the hill-country of Sri Lanka. Kagalla district has been included in the high hazard region for landslides. The objective of this study is to identify the landslide risk areas in the Kegalle district by using Spatial Analysis tool- GIS. First, high and moderate hazard areas for landslides in the Kegalle district were identified through the Hazard Zonation map prepared by the NBRO. Densely populated areas were then identified according to Gramaniladari Divisions (GNDs), according to the census of 2012. Settlements and human-constructed urban areas were also identified by LANDSAT 8 satellite imagery. All three maps were overlaid, and were analyzed by ArcMap GIS software in order to develop the final risk map. According to the hazard map, the high hazard zone is located in the South East quarter of the district, but population density does not display any regular pattern, and is mostly concentrated in the nodal points and other city areas. According to the final risk map, high risk areas can be identified as follows: Bulathkohupitiya- Kandewa GND, Dehiovita- Viharakanda, Galabalana GNDs, Ruwanwalla DSD- Ruwanwella and Doraduwa GNDs. All the above locations are occupied by tea plantations, and the following locations have village settlements: Aranayake DSD- Galbokka, Theleka, Duldeniya, Ambalakanda, Moragammana, Mawanella DSD- Hemmathagama GND and Dehiovita DSD- Galapatha GND. Other than these specific locations, Daraniyagala and Dehiovita DSD have high and moderate risk for landslides. Identification and awareness is mandatory for landslide disaster mitigation in those areas by both the communities and authorities. The findings of this study is critical to community capacity building so that their vulnerability could be minimized.
A study on the term “arumana” in Polonaruwa inscription of king Vijayabāhu I
(University of Peradeniya, 2018-04-03) Ven. Sukha
The term arumaṇa refers to Mon people living in the lower part of Myanmar. Rāmaññadesa means the country of the Mon people. Sri Lanka and Rāmañña country have embraced Theravāda Buddhism since King Asoka’s missionary activities. Buddhism was the factor that brought the two countries into having close relations. Theravāda Buddhist Canonical texts were introduced into Rāmaññadesa from the great monasteries of Sri Lanka. In the 11ᵗʰ century, the canonical texts and learned monks, laymen, and king Manuhā were brought by King Anawratha to Pagan, the then capital of Myanmar. In inscriptions and the Pāḷi chronicles of Sri Lanka, Myanmar was, in the ancient time, referred to by several names: Arumaṇa or Aramaṇa, and Rāmañña. In the Polonnaruwa Inscription of King Vijayabāhu I, which is lying to the west of Vihāra No. 1, about 50 feet north-east of the Latāmaṇḍapaya, ancient Myanmar is known as Arumaṇa. The inscription, which is believed to have been engraved after the death of King Vijayabāhu I, consisting of 49 lines, of which the pertinent passage lines 6 to 11, tells us that King Vijayabāhu, having defeated the Coḷa army, restored Theravāda Buddhism with the help of monks from Arumaṇa. Some scholars tried to identify the place mentioned with some location in India, but they have failed to consider it as a place in Myanmar. This paper will discuss the term Arumaṇa in the Inscription. Critical method and comparative method are applied using primary and secondary sources to deduce conclusion that the term Arumaṇa may be a corruption of the term Rāmañña, referring in whole to ancient Myanmar. This is corroborated by Sri Lankan chronicles such as Cūḷavaṁsa, Rājāvaliya, and Nikāya-saṅgrahava adding more details state that twenty learned and well-conducted monks who carried with them books were invited from Aramaṇa or Rāmañña. The old Burmese chronicle, Sāsanāvaṁsa, also mentions Anawratha’s friendly relations with King Vijayabāhu. The term Rāmañña refers to Mon people living in the lower part of Myanmar. However, due to the long-term relationship between Lower Myanmar (Rāmaññadesa) and Sri Lanka, the whole country was known by Sri Lankans as Arumaṇa, Aramaṇa, and Rāmañña in ancient times. Having examined from Sri Lanka and Myanmar sources, Myanmar and Sri Lanka have maintained a long-term relationship helping each other. Based on various accounts in Sri Lanka and Myanmar sources, the term Arumaṇa on the inscription of King Vijayabāhu I suggests that the name was probably applied to the Land of Myanmar.
Alaya-vijnana in yogācāra school and bhavanga-citta in theravāda abhidhamma in relation to the process of rebirth
(University of Peradeniya, 2018-04-03) Ven. Lim Fei, H.
This research examines and compares the concepts of Ālaya-vijñāna and Bhavaṅgacitta in the Mahāyāna and Theravāda Buddhist traditions. Vijñāna (consciousness) is conceived as and the life force of the “mind” which refers to the mental force of awareness that animates the physical body. According to the Abhidhamma of Theravāda, Bhavaṅga is the most fundamental aspect of the mind, which presents a kind of consciousness (bhavaṅga-citta) as the basis of all mental processes or the life continuum. The process of sense perception begins with bhavaṅga and it continues throughout existence like a stream or the current of a river until it is annihilated with the attainment of Nibbāna. Both Ālaya-vijñāna and Bhavaṅga-citta play important roles in psychological and corporeal processes. They serve as a device for attaining understanding or wisdom to penetrate consciousness itself and is crucial to mental and physical actions. The most important process of ālaya-vijñāna consists of four kinds of transforming consciousness leading to the gaining of wisdom. Bhavaṅga plays an extremely important role in the life continuum, and Nibbāna. This research has two goals: (1) investigating the concept of Ālaya-vijñāna and bhavaṅga-citta in accordance with Buddhist theory and practice; (2) comparing and contrasting the role of Ālayavijñāna and bhavaṅga-citta in the process of rebirth. It is mainly based on Sutta-Piṭaka, Abhidhamma and Commentaries of Theravāda and Yogācāra-Sūtras, the Āgama tests the Laṅkāvatāra-Sūtra, the Saṃdhinirmocana-Sūtra in Mahāyāna. In this study, a comprehensive review of the scholarly works both past and present. The contributions of this research is to propose a way to identify the divergence and convergence of the concepts of Ālaya-vijñāna and bhavaṅga-citta. It attempts to view the process of rebirth and emancipation in accordance with concepts of Ālaya-vijñāna and bhavaṅga-citta. Finally, this research attempts not only to identify how the actions of body, word, and mind are supposed to determine our future destination, but also to show the importance of mental concepts related to the attainment liberation. As indicated by the theories discussed, if we want to transmigrate to a good realm, we should act in the righteous way abstaining from evil acts, undertaking the performance of good acts, and keeping the mind pure. Thereby, we are supposed to be able to cultivate the pure mind in order to attain liberation through the transformation of the mind.
Application of the satipatthāna sutta for anger management
(University of Peradeniya, 2018-04-03) Ven. Thakuri, Y.B.M.
Management of anger is a central concern in Buddhist meditation. In Pali literature, various methods are shown to remove anger from the mind. For instance, the cultivation of four supreme abodes (brahmavihāra) is one of the frequently mentioned methods. This is also the most common approach taken by scholars and practitioners. The objective of this paper is to study Satipaṭṭhāna Sutta with a focus on its application for anger management. Previous studies on this Sutta were either from the textual point of view or its practical application to meditation in general. No previous works have studied the Sutta specifically for the purpose of anger management. This research rests upon the supposition that the Sutta itself provides clear hints about its utility in anger management. For example, the Sutta mentions ‘overcoming anger’ as one of the benefits of satipaṭṭhāna practice. Satipaṭṭhāna Sutta consists of four components, namely mindfulness of body (kāyānupassanā), mindfulness of feeling (vedanānupassanā), mindfulness of consciousness (cittānupassanā), and mindfulness of phenomena (dhammānupassanā). This paper examines relevant meditation subjects in these sections by broadly categorizing them into two groups: mindfulness of the body and mindfulness of the mind. This approach is based upon the observation that understanding the true nature of physical and mental processes triggered by anger is crucial for anger management. The Sutta also mentions other factors that are important in satipaṭṭhāna practice. Three factors that are very helpful in dealing with anger are discussed in this paper: clear comprehension (sampajañña), internal and external (ajjhatta bahiddha) phenomena, and restraining craving and anger (vineyya loke abhijjhādomanassa). The findings in this study suggest that mindfulness of the bodily and mental processes enables a person to be aware of thoughts and intentions, most importantly those that trigger anger. This helps in reappraisal and is useful for curbing aggressive verbal and physical manifestations of anger. Moreover, understanding the true nature of anger and its causes, which can be achieved through cultivation of clear comprehension, is vital in removing anger. As humans are faced with anger arising from both internal and external causes, it is essential to cultivate mindfulness of both spheres. The results also show that removing craving is a part of satipaṭṭhāna practice, which plays an important role in the management of anger.
As shier al-ta’leemi and its pedagogical implications in abbasid poetry: a critical analysis
(University of Peradeniya, 2018-04-03) Hafees, M.S.M.
The Abbasid era (AD 750-1258) is considered as the golden age in arts and sciences in the medieval history of Islam. During this period, Arabic poems were composed with various viewpoints and new types of poetry emerged as well. The “Didactic Poem” (As Shier al-Ta’leemi or As Shier al-Ilmi) appeared during this time as an important form of poetry. Abban bin Abdul Hameedh, a well-known scholar in this period has introduced this kind of poem in Arabic literature. Some of the prominent scholars involved in this field are Hamdhan bin Abdul Hameedh, Muhammed bin Ibrahim Al Fazari etc. Didactic poems were composed for the purpose of teaching certain vital aspects of life such as, realities related to the human life, educational thoughts, and universal truths. Arabic poetry generally consisted of experiences and prudence of the society of Arabia since Pre-Islamic period. Nevertheless, they are not considered to be educational poems, in contrast to that, books and collections compiled as poems based on a particular area or field, are called Didactic Poems. Didactic verse is instructive, adding to one’s knowledge aiming at improving one’s moral. It pleases the ear and aids memory. It is known to go as far back as the dawn of Greek history. The collection of Abban Ibnu Abdul Hameedh on charity and fasting, and Ibrahim Al Fazari’s collection on Astrology are few examples for this type. Arabic Didactic verses found their way to theology, logic and medicine. Many Examples are still in manuscript. This research explores whether the poems composed during this period, which were highly advanced in the field of education, were on the themes related to educational aspects and how these types of poems simplify the process of teaching and learning, especially to teach the Holy Quran, Hadith and Islamic Jurisprudence. This research is based on secondary data. Hence various books and other written documents were used as sources of information. The integration of Muslims with various cultures and their connection with books written in various languages, were the foremost reason for the emergence of such types of poems. Among the poems composed during the Abbasid period, those with educational viewpoints were given much prominence. Thus, this particular research clarifies that, the aspects such as good traits, Islamic law, Arabic grammar, history and Astrology etc. were the core themes of those poems.
Buddha’s foot print: reasons for its origin and renown as a historical symbol
(University of Peradeniya, 2018-04-03) Harshana, Kavindranath
The foot print of the Buddha is one of the greatest symbols that represent the greatness of the Buddha. It is a noticeable vestige of artistic value in Indian and Sri Lankan art history. People are used to worshiping it considering it as the Buddha, even before and after the creation of the Buddha's statue. It can be considered as a relic as well. Some research is available in India regarding the Buddha's foot print. Most of the time such research has been connected to stone slabs. Some investigations have been done in Sri Lanka but this has not received in depth study. Worshipping the Foot is a multireligious practice. The Foot print as a symbol occupies a significant place in the Buddhist field of art. The Religious and philosophical significance of the Buddha’s foot print is an interesting subject for research. The study is not confined to the investigation of stone slabs alone but cultural implications and traditions are also considerations. Discussing how the foot prints of the Buddha were conceptualized and how the idea of foot-print gained popularity as a Buddhist symbol constitute the main objectives of the research. The findings of the study show that religious and philosophical views have played a role in creating this Buddhist symbol. The foot print has become part of religious and philosophical cognition. This research is relevant not only to the field of Buddhist studies but also to the field of art. Combined with archaeology and Buddhist art this investigation produces interesting results. This research attempts to identify some religious principles and cognitive principles that influenced the production of the foot print. How religious principles affect the people, and how their traditions and customs affected their art can be seen through this investigation.
Buddhist perception on legalising abortion in Sri Lanka
(University of Peradeniya, 2018-04-03) Talagune, N.S.
Abortion though ‘illegal’ under existing laws — strictly speaking it is ‘permissible’ under certain identified circumstances — has emerged as a social problem in Sri Lanka due to the increasing number of ‘illegal’ abortions taking place daily. Sri Lankan Buddhists, like people of other religions, share different views about abortion and are thus divided. The main impetus of the study was to ascertain Buddhist perceptions on abortion by studying their attitude[s] in general towards the issue of abortion. The present government’s decision to accede to the long agitation for liberalisation of abortion laws, also has made it timely to study how receptive the Buddhist community is towards such liberalisation. The principal focus of this research was twofold. Firstly, to identify whether a majority of Buddhists disapprove of abortion ‘under any circumstances’ or not. Secondly, to study whether Buddhists are receptive to the idea of introducing abortion laws into the Sri Lankan legal system. This research was conducted across six electorates in the two districts of Colombo and Kalutara in the Western Province of Sri Lanka in 2015. The targeted sample consisted of 300 respondents were selected using random sampling methodology. 250 respondents consisting of 161 females and 89 males participated in the survey. Data collection was carried out using a questionnaire consisting of both open and close ended questions. It adopted a mixed methodology using both qualitative and quantitative data. Buddhists, while agreeing with the view that the foetus has the right to life, are of the opinion that abortion should be permitted, subject to certain circumstances. Thus, they do not agree with the view that abortion should not be permitted ‘under any circumstances.’ The modern trend among Sri Lankan Buddhists appears to be liberal regarding abortion if performed under certain circumstances. This is reflected in the gap between those ‘in agreement’ and ‘not in agreement’ being only four per cent according to the responses to the questionnaire. The majority of 54 per cent of the respondents held the view that abortion should be legalised in Sri Lanka. Therefore, if the Government introduces legislation to legalise abortion in the future, it should be permitted under exceptional circumstances. However, in such an event a control mechanism must be introduced allowing performance of abortion only to be carried out in licensed clinics. It is also necessary to raise public awareness regarding the means of minimising the need for abortion by encouraging the use of viable contraceptive methods.
Buddhist teachings for the alleviation of poverty and the establishment of economic sustainability: A study on sammā ājīwa
(University of Peradeniya, 2018-04-03) Ven. Pagngnaloka, Viharagala
Today, in this world of unlimited wants yet limited resources, global economies have been based on profitability which have immensely actuated selfishness, greed and egoistic tendencies among people. As a result, socio-economic imbalances have been inevitable in societies and problems such as poverty, corruption, theft, robbery among others have also been inescapable. Moreover, the modern economic policies such as privatization which were introduced to reduce the gap between the haves and have-nots have instead escalated and enlarged the gap disproportionately as they promote competition rather than cooperation. Most of the time, a profit-oriented economic system gives no place for ethical values. This overwhelmingly leads people to engage in unethical means of livelihood which often make others unhappy and suffer but they wish their children’s happiness with money accumulated by such means. A society based on Buddhist teachings however, recognizes that one should aim at promoting the good of the larger society to which one belongs, and as a minimum requirement one must not look for one’s own satisfaction in ways that may cause harm to others. Thus, in the Buddhist approach to social and economic development, the primary criterion governing policy formulation must be the well-being of all members of the society as a whole. In The Noble Eight-fold Path, teachings of the Buddha emphasize the importance and the practicality of Right Livelihood, Sammā Ājīva, in building a peoplefriendly economy based on the motto of happiness and welfare of the whole society. This paper discusses the significance of Sammā Ājīva in bringing about ethical livelihood as a practice, and to show how such means can bring economic security in society. Finally, it emphasizes the importance of a two-fold development – spiritual and material, as explained in the Buddhist teachings, which provides solutions to many problems in the world today.
Chinese economic penetration in the Indian Ocean region: the geo-strategic and diplomatic importance of Sri Lanka in the one belt one road project
(University of Peradeniya, 2018-04-03) Thotadeniya, D. T. G. S. Maheshika
China is a rising global power in the 21st century. It is important to analyse its activities of the Indian Oceanic economic penetration. Sri Lanka is included as a part of the chain of infrastructure projects “One Belt, One Road” initiative of China. As a result of this, Colombo Port City and Hambanthota port are becoming two of the prominent financial and commercial centers on what has been dubbed the twenty first century Maritime Silk Road, the sea-based portion of China’s pan-Eurasia investment strategy. The research problem addressed here analyses the geo-strategic and diplomatic importance of Sri Lanka’s role in the “One Belt One Road” Project, as a maritime center in the region. It should be noted that China is playing an important role in the process of changing the global economic centre from west to Asia. Despite the rising risk of depending on the Western trade market, China’s current strategy is to establish an export market in developing countries by providing them with opportunities to achieve economic progress through their investments in infrastructure development. Moreover, it is a strategic step that has been taken to strengthen the energy and security. But, the rise of China is becoming a huge challenge to the strategic position of India as a regional power, and the US as a world power, especially, considering their quantitative and qualitative development of military feasibility along with their economic capability in the Indian Ocean. China is attempting to win over neighbors and other countries in the region through increased trade incentives and transport connectivity. In this context, being a small state in the region, the impact exerted on the Sri Lankan economic and foreign policies by the triangular conflict connecting America, India and China, is but inevitable. However, centrality of Sri Lanka to China’s alleged “string of pearls” project, emphasizes the geo-strategic and diplomatic importance of the role of Sri Lanka. Also, China’s strategy of creating a network of ports in friendly countries supports and protects its massive volume of export goods and imports of energy along the “One Belt One Road” Project in the region.
Decoding non-verbal cues of emotion communication as a key determinant of peer standing
(University of Peradeniya, 2018-04-03) Siraj, F.Zaadha; Usoof, Ramila
Friendships are often considered as necessary indicators of healthy social adjustment. It does not simply fulfill our affiliation needs as human beings, but friendships also act as a key determinant of self-esteem, confidence, positive attitudes and social competence. Many studies have explored the important role of verbal language in facilitating social interactions. This study is an attempt to determine the extent to which the preschoolers’ ability to understand non-verbal cues of emotion communication has an impact on their ability to form friendship networks. The correlational/ experimental research approach was utilized to design this study. A sample of 60 preschoolers aged 4-5 years were selected using stratified sampling method with informed consent from a parent/ guardian; the sample consisted of 30 girls and 30 boys. The participants’ ability to understand visual and auditory cues of emotion communication was explored by exposing them individually to photographs and voice recordings of the six basic emotions: happiness, sadness, anger, fear, surprise, disgust and subsequently examining how many out of these visual and auditory cues of emotion the participant can correctly identify. Following this, a two-way measure was carried out to determine the number of friends each participant had: for an individual to be considered as a friend, both the participant and the individual were required to name each other as friends. This step was carried out individually for each participant in private due to ethical considerations. The data collected through these steps were then analyzed using a correlation test and a regression test. The analysis revealed a significant correlation between the two variables (r =1,p <0.01.), indicating that the ability to understand non-verbal cues of emotion communication both visual and auditory has an immense impact on the preschooler’s ability to form friendship networks. Comparatively, the ability to comprehend the auditory cues of emotion communication was more predictive of the number of friends one has than the visual cues. The regression analysis for the visual cues (β = .789, t = 4.11, p < 0.0001) and auditory cues (β =1.345, t =7.49, p < 0.0001) also revealed a significant regression, meaning that the better the capacity to understand facial expressions and vocal tones is, the more friends one had. Therefore, it could be inferred that accurately perceiving these non-verbal cues play a key role in deciding an individual’s social interactions and relationships. Thus, the study concludes that understanding the non-verbal cues of emotion communication as one of the crucial factors that shapes social adjustment and social competence among preschoolers.
Estragon and vladimir: ‘thrownness’ into the world: a comparative study of samuel beckett’s waiting for godot and thilak hettiarachchi’s guti kaemata niyamithai
(University of Peradeniya, 2018-04-03) Wijerathna, H. M. S. C.; Jayasinghe, J. A. K. M.; Wanniarachchi, W. S. A.
This paper articulates the nature of the concepts of existence and identity and the factors that determine and condition these concepts in relation to Samuel Beckett’s Waiting for Godot and Thilak Hettiarachchi’s Guti Kaemata Niyamithai. The plays are significantly modernist and can be categorized under the genre of absurd literature. The paper, being a comparative study, examines the way in which the two plays problematize the notions of individuality, identity and existence. The characters, their identities, their aims and actions are presented as tangled in order to portray the absurdity of human life. It is also implied that their identities are in a state of flux. The characters of the two plays are stuck in a certain structure which metaphorically symbolizes the bigger and more complex structure of the world and existence of the ‘being’. The two plays, even though they are products of two entirely different cultures belonging to two different epochs, share many similarities. The paper also examines the nature of the socio-political, cultural and ideological situation(s) of these different time periods. Moreover, the characterization is significantly extra-ordinary and innovative. The absurd and surrealist plots are suggestive of the nihilism of identity and existence of the ‘being’. Both plays seem to question the notion of religion, God and certainty and they operate through the mechanism of waiting. The characters have been waiting even before the two plays begin. They are waiting for the entire duration in both plays. They will wait even after the plays end. The paper is an in depth analysis of the nature of the amalgamation of literary techniques and philosophical stances in two distinct socio-political and historical contexts. The extensive comparisons of the similarities of the two plays show that the playwrights simultaneously construct and de-construct the entity which is called the individual being. Hence, it can be argued that the two playwrights show the being’s existence amidst turmoil and the inability of the individual ‘being’ to exist as a pure, absolute consciousness. Since the being is unable to maintain a pure, uncontaminated status, he/she is always subjected to displacement, and even erasure. Thus, the individual being is always already ‘thrown’ into the world and his/her ‘thrownness’ into the world constitutes his/her personality.
Exchange rate policy and its impact on foreign trade: A case study of Sri Lanka
(University of Peradeniya, 2018-04-03) Pusparasa, A.
Sri Lanka was one of the first countries to engage in a continuous and extensive economic liberalization process in the South Asian region commencing from 1977. Exchange rate reform and trade reform are main elements of the liberalization process. Since then, the data of exchange rate, import and export show an unstable trend. Hence, this study focuses on examining the impact of exchange rate policy on foreign trade of Sri Lanka using time series data over the period of 1977-2016. The data was collected from the annual reports of Central Bank of Sri Lanka and World Development Indicator (WDI) data base. This study operationalizes import and export as a function of exchange rate, money supply, consumer price index and real gross domestic product. ADF, PP and KPSS unit root test was conducted to test the order of integration. Lag length selection criteria such as AIC, SIC, LR, FPE, HQIC are utilized to select the optimum lag length that can be included in the model. The co-integration test was conducted using the Johansen approach to test the co-integrating relationship and long run relationship between variables. Error correction model (ECM) and Vector auto regression (VAR) were utilized to investigate the short run relationship between the variables. And also, the ECM test was adopted to examine the long run adjustment of the model. Moreover, the Granger causality test was performed to investigate the causal relationship between variables. All the unit root test approaches confirmed that first difference of log variables is stationary. The Johansen co-integration test detected positive relationship between export and exchange rate in the long run. And also, the Vector error correction results emphasized that independent and managed floating exchange rate regimes have a significant positive impact on export. Additionally, VAR test confirms that there is a negative relationship between import and exchange rates. The Granger causality test identified that there is unidirectional causal relationship between exchange rate and export. This study confirms that the exchange rate has significant impact on export in the long-run and that the exchange rate has a significant impact on import in the short-run. Therefore, the Sri Lankan government can use exchange rate as a policy tool to both promote export and to maintain a restriction on import.
Export oriented apparel industry in Sri Lanka: Competitiveness and labour productivity
(University of Peradeniya, 2018-04-03) Rathnayaka, R.M.U.
Apparel has become the largest industry that accounts for 46% of the export income of the Sri Lankan economy at present. That value equals to US$ 4.6 billion. But the international market share of Sri Lankan apparel has been retained at 1.5% for a considerable period of time. China that has captured 40% in the apparel market shares appears to have withdrawn from the industry gradually by about 16% according to the 2016 statistics of the World Trade Organization (WTO) including Hong Kong. Meanwhile Vietnam, Cambodia and Bangladesh have increased exports by 10%, 8%, and 6% respectively. Similarly, Sri Lanka has a great opportunity to boost its market share in the global apparel business. The Joint Apparel Associations Forum of Sri Lanka (JAAF) plans to increase the apparel income up to US$ 8 billion by the year 2020. Hence, the Sri Lankan apparel industry needs to amplify its production quantitatively. Manpower is the main Sri Lankan contribution to this industry, and improving human productivity would allow the Sri Lankan apparel industry compete better in the global market. However, there is a considerable crisis in human capital within the Sri Lankan apparel industry with an overall efficiency of around 50% approximately. The objective of this research is to examine labour related challenges of the domestic apparel industry that has lost much of its competitiveness in the global market. This research probes into the conceptual, structural and practical factors that affect labour shortage and low human productivity problem in the Sri Lankan apparel industry. Quantitative and qualitative, primary and secondary methodologies such as industry site visits and the literature review respectively have been used in determining the impact of labour shortage on the level of competitiveness in the country’s apparel industry. The sample for site visits unbiased sample that covers large, medium and small-scale factories, which are geographically distributed over the country, is selected to collect quantitative and qualitative data. Fifty factories that represent almost 10% of Sri Lankan apparel industry were taken into consideration in this research. Under the quantitative technique, industrial productivity indicators have been measured. Further, existing production systems and procedures, and management systems have also been recorded. Qualitatively, industrial interviews were conducted to determine the socio-cultural behavior of the human capital in the industry. Statistical correlation analysis has been used to understand the relationship between reasons and results or cause and effect quantitatively. According to the current findings, on average, recruitment, training, labour utilization, promotion and order acceptance policies seem to be erroneous. Due to wrong policies of management, the industry has to confront continuous tribulations. Thus, it is evident that scientific and behavioral management techniques could be applied successfully to improve the productivity of the Sri Lankan apparel industry.
Fresh dimensions vs. blunt rejections: Sanskrit poetics and siri gunasinghe
(University of Peradeniya, 2018-04-03) Ven. Upananda, Ambaliyadde
The late Prof. Siri Gunasinghe (1925-2017), a great scholar in several disciplines graduated from the University of Peradeniya with a BA Special degree in Sanskrit. He won renown as a poet, a novelist and a literary critic in particular. It seems that Gunasinghe’s approach to literary criticism is replete with fresh attitudes towards it. This is more relevant to some prime concepts of Sanskrit literary criticism as well. This paper explores critically how Gunasinghe addresses some major concepts of Sanskrit literary criticism i.e. Rasa (sentiment), Camatkāra (astonishment), Pratibhā (intuition) and Śabdārthau sahitau kāvyam (poetry is the union of word and meaning), and identifies to what extent his approach helps to clarify such concepts clearly. Five articles written in English and Sinhala by Gunasinghe on literary criticism are critically and comprehensively examined comparing his approach to aforementioned concepts recommended by Sanskrit critics such as Bhāmaha, Ānandavardhana and Abhinavagupta etc. An article written by Guansinghe in the work titled සම්ප්‍රදාය සහ ප්‍රගතිය (tradition and progress) states ‘...මේ ප්‍රතිභාව හෙවත් කවියාගේ පෞද්ගලික ශක්තිය වශයෙන් සංස්කෘත විචාරකයෝ ගනන් ගන්නේ සම්ප්‍රදායට යටවීම නොව සමකාලීන සමාජය විමර්ශනයට භාජනය කිරීමයි. අපූර්ව වස්තු නිර්මාණයයි.' Seemingly, this quotation emphasizes Gunasinghe’s critical understanding of Pratibhā compared to traditional definitions such as pratibhā apūrvavastu nirmāṇakṣamā pragñā (genius is an intelligence capable of creative new things) and pratibhā navanavollekhaśālinī pragñā (pratibhā is the intelligence that can invent new things) provided by Abhinavagupta (10 AD) and Hemacandra (10-11 AD) respectively. Moreover, Gunasinghe has clarified the concept of Camatkāra through his article 'රසය, චමත්කාරය සහ සාහිත්‍ය විචාරය. It says 'අංග උපාංග, රචනයට අවශ්ය ප්‍රායෝගික උපකරන පමණයි. ඒ උපකරන රචනයේ ප්‍රධාන ලක්ෂන හැටියට ගැනීම නිසා කලා කෘතිය පුරා දිවෙන ධ්වනිතාර්ථ කුලූ ගැන්වීම වැලකෙනවා. රසිකයාගේ මානසික කම්පනය ඇති වෙන්නේ ඒ ධ්වනිත හරය අවබෝධ කරගැනීමෙන් පමනයි. ඒ අවබෝධයයි චමත්කාරය.' These instances underline critical and independent approach to Camatkāra, a central concept of Sanskrit literary criticism. Gunasinghe’s critical views on Sanskrit theories of literature are attractive in several aspects. First, it seems that he is critical in understanding the above concepts of poetics by Sanskrit theorists. Second, he attempts to clarify them in details and in a comprehensive manner. To conclude, it seems that Guansinghe is insightful in defining major concepts of Sanskrit poetics such as Rasa, Camatkāra etc. rather than following them as aphorisms. Moreover, his views on the above concepts seem helpful in widening later discussions on Sanskrit literary criticisms as well.
Friendship as means to happiness: A study of the sigālovāda sutta and the nicomachean ethics on structures and types of friendship
(University of Peradeniya, 2018-04-03) Rev. Kirialdeniyage, A.W.
As Cicero states, “friendship springs from nature rather than from need” and “nature, loving nothing solitary, always strives for some sort of support, and man’s best support is a very dear friend.” In the history of philosophy and religion, the attention given to the concept of friendship has enabled man to appreciate his connectedness to the other and to value the important role that others play in one’s life. The thinkers we study here, the Buddha in the Sigālovāda Sutta and Aristotle in the Nicomachean Ethics, give a prominent place to the concept of friendship and they, with their rational approach to life and to things in this world of phenomena, expended great efforts to construct a rationally coherent and humanly consistent understanding of friendship that would facilitate one’s aim of living a good life and attaining the goal of life. Man is both rational and social, and this implies that man has the innate desire to belong, to live with others, and to form bonds of friendship. To live is to live with/co-exist. Aristotle who calls man a political creature states that man’s nature is to live with others. He devoted one fifth of his Nicomachean Ethics to a discussion on friendship and calls friendship a virtue and states that no one would choose to live without friends. Aristotle who identifies three species of friendship, namely, friendship of the good, the friendship of pleasure and friendship of utility talks about the final end of man as happiness and states that it consists in a life of reason according to virtue. From the Buddhist perspective the goal of life is twofold, namely, to be happy in this life and to achieve emancipation, which is Nibbāna. Buddhism talks about different types of friends, yet to the Buddha the highest form of friendship is the spiritual friendship (Kalyānamitta). While good hearted friends (Suhadamitta) offer social and emotional support, the spiritual friend helps us understand and practice the Dhamma, which is the path to Freedom. The Buddha in the Sigālovāda Sutta identifies two categories of persons, namely, amitta/ mitta-patirūpaka and mitta. Friendship plays a role of crucial importance in the rationally coherent ethical worldviews of the Buddha and Aristotle because for them ethics is essentially and primarily the art of living well. Living well can only be achieved by those who are gifted with friends since friendship provides the ideal conditions and necessary milieu for the successful pursuit of living well.

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