Dishan Joseph, in Daily News, 4 Septmber 2021, where the title is “Jaffna Fort: Reflections of Dutch History” … reproduced here with highlighting inserted by The Editor, Thuppahi
The Northern Province is embellished with history and culture. It is a land laced with mystic aura. Perhaps the most iconic landmark in the Jaffna town area is the massive Dutch Fort, which stands as a historic sentinel.This fortified superstructure is the second largest Dutch Fort in Sri Lanka.
For centuries this Fort has been associated with the strategic defence on the maritime boundary of our resplendent island. It is probably the most visited destination of the Northern Province by local and foreign visitors, the other being the Nallur Kandaswamy Kovil. From the 13th century to the 17th century, the Nallur Rajadani featured prominently in ancient Ceylon.
The Portuguese arrived in Ceylon, or Ceilão, as they called it, by chance. In 1505, a fleet commanded by Lourenço de Almeida—the son of Francisco de Almeida, the first viceroy of Portuguese India—was blown into Galle by adverse winds. It was thirteen years later, in 1518, that the Portuguese established formal contact with the Kingdom of Kotte, ruled by Vira Parakrama Bahu, and were permitted to build a fort in Colombo.
Chandra R. de Silva, aka “CR”, being the Inaugural Tessa Bartholomeusz Memorial Lecture, Department of Religion, Florida State University, Tallahassee, FL, delivered on March 4, 2002
Let me begin by thanking the Department of Religion and Florida State University for inviting me to deliver the inaugural Tessa Bartholomeusz Memorial Lecture. As many of you are aware, Tessa and I worked together in two academic projects in the last few years and we were part of a group that worked hard and successfully to set up an American Research Center in Sri Lanka. I miss her both as a scholar and a friend and thus, my appreciation for all you have done in her memory is immense.
Alan Strathern’s first major work wasKingship and Conversion in Sixteenth-Century Sri Lanka: Portuguese Imperialism in a Buddhist Land. …. published in 2008 and since then he has extended his reach. Though in far too belated manner, Thuppahi here introduces his work to a Sri Lankan audience …. Begiining with a citation leading to CR De Silva’s review of his book on Sri Lanka….. and ending with his own introduction of self to the world in the Oxford University web site.
Michael Roberts ... presenting a refereed journal article from the year 2001** as a foundation for reflection and fresh pursuits because it addresses the work of Edward Said, a renowned social theorist-cum-political scientist.
Edward Said Leslie Gunawardena
Abstract: Disenchantment with the excesses of nationalist and ethnic claims in recent decades has directed the analysis of ethnicity presented in academic writings in recent decades. Ethnicity is seen as pernicious, “primordialist” and “essentialist.” Other scholars as well as nationalist spokespersons are castigated for reading the present into the past. This line of criticism has entered the scholarship on the Indian subcontinent and been extended to surveys of the literature on the pre-British and British periods of Sri Lankan history. Yet these critics themselves are governed by the either/or epistemology of 20th century rationalism. They are unable to decipher the worldview and the political ideology that organised the socio-political order of the Kingdom of Sihale, better known as the Kingdom of Kandy. Their bias is “presentist” and “modernist.” With little patience for historical puzzles, their readings of the pre-British period are simple-minded. For the most part they rely on the severely flawed interpretation presented in Leslie Gunawardana’s “People of the Lion.” This dependence marks their ignorance.
**presented in Ethnic Studies Report, Vol XIX/1, 2001 … ICES and kindly supplied by Iranga Silva
In an island nation which has more than two thousand five hundred years of written history, no book has provided a more detailed account of any period of Sri Lanka’s history than theTemporal and Spiritual Conquest of Ceylonauthored by the Jesuit Father Fernaó de Queyroz. This work covered the 150 years of Portuguese involvement in Ceylon. Ironically, this 17th century Jesuit Priest, had never visited the island of which he was researching and writing in the final two decades of life. This brief essay gives an overview of Queyroz the Historian, his cause and objective, the long and eventful delay of his work in reaching its readers, the controversy around it in the early 20th Century and its splendid translation by Fr. Simon Gregory Perera of the same Society.
Upali C Wickremeratne, presenting a critical review of Sinhala Consciousness in the Kandyan Period: 1590s to 1815, by Michael Roberts, (Colombo, Vijitha Yapa Publications, 2003)…. originally presented in Ethnic Studies Review, vol. XXI, No. 2, July 2003, pp. 207-20…. with pictorials imposed by Roberts against the grain of this article. NOTE: the title is that chosen by Wickremeratne … and is in fact a misnomer.
It is hard to think of a book, amongst those written by those affecting to be scholarly, which is based more on conjecture than this. The criteria for evidence should be considered. It is not a question of whether the sources are oral or documentary. After all the evidence in a law court is mainly oral. It is a question of considering the arguments for and against any particular point of view. It is a question of weighing the evidence. A civil case is decided on a balance of probabilities and a criminal case on whether there is a reasonable doubt. It is not a question of facts or the truth. Law draws a distinction between hearsay, opinion and evidence based on cross-examination. Collingwood wanted an army of questions led into the sources. They would enable one’s own biases and predilections to be questioned. It would supply the place of cross-examination.
The ghosts of forgotten family histories haunt the children of immigrants, pressing us to take on the role of scribes to recover and record those enduring tales implanted deep within our childhood memories.
Iruthamma De Votta kin
This experience loosely corresponds to what social scientists studying diasporic identity describe as an interesting rule of three: The first generation to immigrate tries to “blend in,” often leaving their traditions and culture behind. Their children—the second generation, who are born in the new country—become superficially curious about their identity and ancestry. But surprisingly, it’s the third generation that struggles to figure out who they are and where they came from, showing a strong desire to connect with the old country, language, culture and cuisine.
An ABSTRACT of an article that appeared in printin Ethnos, 1989, vol 54: 1 & 2, pp. 69-82…. available online for payment to Taylor & Francis.
This essay decodes a sixteenth century folktale which records the Sinhalese reaction to the arrival of the first Portuguese. Where the historiography has interpreted this tale as benign wonderment in the face of exotica, a piecemeal deconstruction of the allegorical clues in the ‘story is utilised to reveal how the Sinhalese linked the Portuguese with demons and with Vasavarti Mārayā, the arch enemy of the Buddha. In this fashion the Portuguese and the Christian sacrament of communion were represented as dangerous, disordering forces.
Chandra R. de Silva,*whose original title runs thus: “Portugal and Sri Lanka: Recent Trends in Historiography” … an article that was originally published in Re-exploring the Links: History and Constructed Histories between Portugal and Sri Lanka, ed. Jorge Flores, Wiesbaden: Harrassowitz Verlag, 2007, pp. 3-26
In a recent article entitled ‘Theoretical Approaches to Sri Lankan History and the Early Portuguese period,’ Alan Strathern points out that although historical writing in Sri Lanka has become ‘the site of vibrant controversy’ due partly to the ethnic conflict, by and large, it has contributed little to wider debates on post-colonialism and the nature of historical thinking.’ I would agree with this broad proposition. What I intend to do in this paper is to extend my gaze beyond the sixteenth century to which Alan consciously limits himself and look critically at the extent to which historical writing in the past half century has enhanced our understanding of the complex connections between Portugal and Sri Lanka in the sixteenth and seventeenth centuries. However, … I will concentrate largely on the area of social interaction and leave the other areas — political, economic and cultural – for detailed consideration at a later time.
Thuppahi's Blog · This web site presents the interventions of MICHAEL ROBERTS in the public realm with reference to Sri Lankan political affairs. It will embrace the politics of cricket as well. ROBERTS was educated at St. Aloysius College in Galle and the universities of Peradeniya and Oxford. He taught History at Peradeniya University and Anthropology at Adelaide university. He is now retired and lives in Adelaide.