Features
SOME SRI LANKAN MANNERISMS
Eating Habits: the Vedda and the Sociology Professor
by Chandra Arulpragasam
In 1950, the writer (an undergraduate at that time) undertook a sociological survey of the Veddas in the jungles of Wellassa and Bintenne in the Uva Province. This involved a trek of around 250 miles in the jungles of the Uva and Eastern Provinces., where few had ventured before. My Professor of Sociology at the University of Ceylon, Dr. Bryce Ryan, came to the start of the jungle trail to see me off. Just as we were sitting down to lunch, a Vedda happened to pass on the trail. I engaged him in conversation while Professor Ryan started eating at his picnic table close by. The Vedda with long matted and unkempt hair was naked except for a skimpy loin-cloth and an axe on his shoulder. When he saw the Professor eating with his fork and knife, he shook his head disapprovingly and spat disgustedly, saying: ‘Look at that white man: see how he eats!’
The Professor sensing that something disparaging was being said about him, asked with curiosity: ‘What’s he saying’? So I imitated the Vedda’s reply, translating literally and spitting appropriately. The Professor, now agog, asked excitedly: ‘Why does he say that? Why does he say that?’ To which the Vedda replied: ‘See: he eats with some kind of instrument! How does he know how many other people have eaten with that same thing before’- and spat again in disgust. The Professor rejoined excitedly: ‘So what does he do? What does he do instead?’ To which the Vedda proudly replied: ‘I eat with my right hand, which nobody else can use. I don’t use my left hand because I know what it does’! What really surprised me later was the fervour with which the Professor defended his culinary habits – as fervently as the Vedda did his!
Informed by this insight, during my travels abroad later, my eyes were always open to the eating habits of different peoples. For instance, in Japan, when a bowl of rice is served, a pair of chopsticks is included. The chopsticks made of pinewood are joined together at one end like Siamese twins, thus ensuring that no one else had used them before. It struck me however, that these chopsticks, having been cut out of pine trees, dragged through the forest floor, then cut by a machine and falling on the factory floor, could not be all that clean! But I then realized that I was just trying to justify my eating with my right hand (because I know what my left hand does!) as being ‘superior’ to eating with chopsticks! And so it goes on, with each culture doing its own thing, insisting all the while that it is the best!
Saying ‘No’, when we mean ‘Yes’
I became conscious of a certain Sri Lankan mannerism, on a two-hour ferry-boat journey to the isles of Capri and Ischia in Italy, around 1968. We were on one side of a large ferry, while the bar was on the other side, about 60 feet away. Since I was going to get myself a beer, I asked my wife whether she wanted a drink. She indicated ‘Yes’ with a sway of her head from side to side, in Sri Lankan style. So I crossed to the bar and ordered the two drinks. The barman, hardly looking up from washing the glasses, asked me briskly: ‘You are from Ceylon, Sir?’ I almost dropped with surprise. First, hardly any Italian knew at that time where Ceylon was – or even that it in fact existed. But secondly, how could he have guessed my nationality just by looking at me? Surprised, I asked him how he could have guessed this so quickly. Smilingly he replied: ‘I saw you asking your wife if she would have a drink, and she shook her head from side to side, signifying “No”. But then you came across and ordered a drink for her – which means that she said “Yes”. The only place where shaking your head to indicate ‘No’ means ‘Yes’ is in Ceylon!’
I was surprised, first, because I myself had not noticed this seeming ‘contradiction’ before. But secondly, I could not resist asking him how he could possibly have known this. He replied smiling, that he had been a prisoner of war in Ceylon during World War II in the 1940s – and remembered this Ceylonese trait even 25 years later! So Sri Lanka remains the country, where we shake our heads, understood elsewhere to signify ‘No’, when we really mean ‘Yes’!
As a matter of interest, the barman also told me that the happiest years of his life were spent ‘in prison’ in Ceylon, roaming the hills of Diyatalawa where the Italian prisoners were supposed to be confined! The British must have been confident that their prisoners would not escape from their haven (heaven) to go back to war-torn Europe!
Women Not Showing Their Legs
In Italy today, women at the age of 50 are usually slim, elegant and well groomed. This was not the case in Italy in the 1960’s when women over 50 (especially in the south) often had a ‘pasta roll’ around their waist, usually dressed in black dresses as a sign of mourning for some long departed family member. My wife, on the other hand, usually dressed in her full sari with a choli blouse, which coyly showed a bit of midriff. When visiting a supermarket, this was the cause of some consternation among two elderly Italian ladies, modestly dressed in baggy black gowns. After talking agitatedly among themselves, one of the ladies, not being able to contain herself any longer, came across to my wife and said: ‘Pardon me, Sigñora, but your midriff is ‘nuda’ (in Italian: ‘nuda’, means ‘nude’). My wife taken aback and nonplussed, looked down at her midriff and asked in surprise: ‘What’s wrong with my midriff?’ The old lady, even more agitated, replied that it was ‘nuda’. At this point my wife looked at the old lady’s legs and said ‘Sigñora, but your legs are ‘nuda’/showing. (In South Asia at that time, it was considered immodest for a woman, especially an older woman, to show her legs: but this was obviously not so in western society). The old lady, equally taken aback, looked down at her legs and said: ‘What’s wrong with my legs?’ And my wife replied: ‘They are nuda’. The old lady was puzzled.
Not knowing what to make of this weird exchange, she walked back to her companion for more animated discussion! We were amused at this cross-cultural exchange: of two cultures speaking across each other, but not to each other, in terms that neither could understand.
It is equally interesting to note changes within the same culture over time. On a typical Italian or western street today, girls walk around with whole midriffs exposed, showing also their belly buttons, suitably embellished with rings!
I wonder what the Italian old ladies would say to this now!
This also varies across cultures: the exposure of female legs is either a matter of good taste, sexiness or shame, depending on the culture concerned. In the Indian sub-continent (including Nepal, India, Pakistan, Bangladesh and Sri Lanka) it is not decent for women to expose their legs, least of all above the knee. On the other hand, it is customary, fashionable and even sexy in the western world to do so. Going farther afield, in China, one notes that legs were not considered sexy at all – neither a matter of pride or shame. Traditionally in China (before Mao’s time) women wore the cheongsam, a long dress with a slit all the way up the thigh. On the other hand, these same Chinese women were shy to show their necks, favoring high collars so that their necks were not exposed! This is in contrast to women in the Indian sub-continent, who have no problem in showing their necks, but do have a problem in showing their thighs!
The Mark of a ‘Mahathaya’
In the 1960s in Sri Lanka, anyone who wore trousers was addressed as ‘Mahathaya’. This was taken for granted, despite the movement after 1956 to use the national dress. However, it was NOT the wearing of trousers that made one a ‘Mahathaya’. The trousers only marked a person as belonging to the English-speaking ‘elite’ – which is what entitled that person to wear trousers in the first place. Conversely, in those days, if one could not speak English, one would never presume to wear trousers! The actual equation went something like this: wearing trousers = English-speaking = higher class = Mahathaya. The trousers were a badge of honour, defining one as belonging to the English-speaking ‘elite’, which signified that the person was of a higher socio-economic status, giving him the ‘right’ to wear trousers and to be addressed as ‘Mahathaya’. Conversely, a man wearing a sarong would not usually be addressed as ‘Mahathaya’ in those days – except in certain specific contexts.
I was to see the absurdity of this equation, applied in the same way, but in a different country. When in Delhi, a Sri Lankan Embassy friend offered to give me a ride to an international meeting. Having lost our way, my friend drew up to a cyclist, to ask the way. The cyclist was a simple man, wearing the long trousers/pantaloons habitually worn by north Indians. My friend spoke in English, but the man replied in Hindi, saying (probably) that he could not understand English, and went on repeating the same. Exasperated and annoyed, my Sri Lankan friend turned to me and said: ‘This fellow is pretending to know English, when he clearly does not!’ The poor man had been going about his business, in no way pretending that he knew English, but was falsely accused of doing so! The problem was obviously not with the man, but in the mind of the Sri Lankan beholder, who had assumed that the man knew English only because he had ‘dared’ to wear trousers!
This was the situation around 1970. Things have obviously changed since then: young men, even non-English speakers now wear trousers, while it is equally or more respectable to wear the national dress, as done by the Prime Minister himself!
Saying Goodbye, the Sri Lankan Way
In most European countries, there is a way of expressing parting or departure, while expecting to meet again. This is conveyed by the French ‘au revoir’ or the Italian ‘arrividerci’, which mean: ‘till we meet (see each other) again’, In Sri Lanka, visitors would say that they are going, while swaying their heads from side to side, saying ‘we will come’(api ennang) – even when they are actually going!
One notices two things in this ritual. First, instead of saying ‘then I shall go’, they will say ‘I shall come’. In Sinhala this is expressed as: ‘gihing ennang’; but this is often abbreviated to ‘Ennang’ (I shall come/return). Likewise in Tamil, one would say ‘poitu vaarane’, which is usually abbreviated to ‘Vaarane’ – which literally means in both languages: ‘I shall come’. The idea, therefore, is the same as the French ‘au revoir’ or the Italian ‘arrividerci’.
More quaint, however, is the ritualistic dance, whereby a departing couple would turn again at the door and sway their heads from side to side, saying, or not even saying: ‘Then we will come’. The significance of this movement seems to be that of seeking permission to go, which goes beyond the French or Italian versions of the same: a politeness of seeking permission to leave. In fact we are actually saying: ‘I shall go and come, Okay?’, thus seeking consent for one’s departure.
To a foreigner, this repeated ritual would seem strange. When leaving, a Sri Lankan couple would tilt their heads from side to side and then get up to go, saying ‘api ennang’ (we shall come). Halfway through the door, they would again shake their heads from side to side, like marionettes, before they finally leave!
All this is avoided by the traditional Sinhala and Tamil mode of greeting/parting -by bringing the hands together in the form of worship. What is indicative is the intentional non-touching of the body: there are no hugs or touchy-feely manifestations in South Asian partings – a special merit in these days of Covid! This is also seen in the Indian ‘namaste’, which is said to mean: “I salute the God within you, which is also within me” – marking a soul-to-soul salutation, which should be good for the soul!
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There’s an ill more dangerous and pervasive than the Coronavirus that’s currently sweeping Sri Lanka. That is the fear to express one’s convictions. Across the public sector of the country in particular many persons holding high office are stringently regulating and controlling the voices of their consciences and this bodes ill for all and the country.
The corrupting impact of fear was discussed in this column a couple of weeks ago when dealing with the military coup in Myanmar. It stands to the enduring credit of ousted Myanmarese Head of Government Aung San Suu Kyi that she, perhaps for the first time in the history of modern political thought, singled out fear, and not power, as the principal cause of corruption within the individual; powerful or otherwise.
To be sure, power corrupts but the corrupting impact of fear is graver and more devastating. For instance, the fear in a person holding ministerial office or in a senior public sector official, that he would lose position and power as a result of speaking out his convictions and sincere beliefs on matters of the first importance, would lead to a country’s ills going unaddressed and uncorrected.
Besides, the individual concerned would be devaluing himself in the eyes of all irrevocably and revealing himself to be a person who would be willing to compromise his moral integrity for petty worldly gain or a ‘mess of pottage’. This happens all the while in Lankan public life. Some of those who have wielded and are wielding immense power in Sri Lanka leave very much to be desired from these standards.
It could be said that fear has prevented Sri Lanka from growing in every vital respect over the decades and has earned for itself the notoriety of being a directionless country.
All these ills and more are contained in the current controversy in Sri Lanka over the disposal of the bodies of Covid victims, for example. The Sri Lankan polity has no choice but to abide by scientific advice on this question. Since authorities of the standing of even the WHO have declared that the burial of the bodies of those dying of Covid could not prove to be injurious to the wider public, the Sri Lankan health authorities could go ahead and sanction the burying of the bodies concerned. What’s preventing the local authorities from taking this course since they claim to be on the side of science? Who or what are they fearing? This is the issue that’s crying out to be probed and answered.
Considering the need for absolute truthfulness and honesty on the part of all relevant persons and quarters in matters such as these, the latter have no choice but to resign from their positions if they are prevented from following the dictates of their consciences. If they are firmly convinced that burials could bring no harm, they are obliged to take up the position that burials should be allowed.
If any ‘higher authority’ is preventing them from allowing burials, our ministers and officials are conscience-bound to renounce their positions in protest, rather than behave compromisingly and engage in ‘double think’ and ‘double talk’. By adopting the latter course they are helping none but keeping the country in a state of chronic uncertainty, which is a handy recipe for social instabiliy and division.
In the Sri Lankan context, the failure on the part of the quarters that matter to follow scientific advice on the burials question could result in the aggravation of Islamophobia, or hatred of the practitioners of Islam, in the country. Sri Lanka could do without this latter phobia and hatred on account of its implications for national stability and development. The 30 year war against separatist forces was all about the prevention by military means of ‘nation-breaking’. The disastrous results for Sri Lanka from this war are continuing to weigh it down and are part of the international offensive against Sri Lanka in the UNHCR.
However, Islamophobia is an almost world wide phenomenon. It was greatly strengthened during Donald Trump’s presidential tenure in the US. While in office Trump resorted to the divisive ruling strategy of quite a few populist authoritarian rulers of the South. Essentially, the manoeuvre is to divide and rule by pandering to the racial prejudices of majority communities.
It has happened continually in Sri Lanka. In the initial post-independence years and for several decades after, it was a case of some populist politicians of the South whipping-up anti-Tamil sentiments. Some Tamil politicians did likewise in respect of the majority community. No doubt, both such quarters have done Sri Lanka immeasurable harm. By failing to follow scientific advice on the burial question and by not doing what is right, Sri Lanka’s current authorities are opening themselves to the charge that they are pandering to religious extremists among the majority community.
The murderous, destructive course of action adopted by some extremist sections among Muslim communities world wide, including of course Sri Lanka, has not earned the condemnation it deserves from moderate Muslims who make-up the preponderant majority in the Muslim community. It is up to moderate opinion in the latter collectivity to come out more strongly and persuasively against religious extremists in their midst. It will prove to have a cementing and unifying impact among communities.
It is not sufficiently appreciated by governments in the global South in particular that by voicing for religious and racial unity and by working consistently towards it, they would be strengthening democratic development, which is an essential condition for a country’s growth in all senses.
A ‘divided house’ is doomed to fall; this is the lesson of history. ‘National security’ cannot be had without human security and peaceful living among communities is central to the latter. There cannot be any ‘double talk’ or ‘politically correct’ opinions on this question. Truth and falsehood are the only valid categories of thought and speech.
Those in authority everywhere claiming to be democratic need to adopt a scientific outlook on this issue as well. Studies conducted on plural societies in South Asia, for example, reveal that the promotion of friendly, cordial ties among communities invariably brings about healing among estranged groups and produces social peace. This is the truth that is waiting to be acted upon.
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By Sanjeewa Jayaweera
It was on 3rd January 1972 that our family arrived in Karachi from Moscow. Our departure from Moscow had been delayed for a few weeks due to the military confrontation between Pakistan and India. It ended on 16th December 1971. After that, international flights were not permitted for some time.
The contrast between Moscow and Karachi was unbelievable. First and foremost, Moscow’s temperature was near minus 40 degrees centigrade, while in Karachi, it was sunny and a warm 28 degrees centigrade. However, what struck us most was the extreme warmth with which the airport authorities greeted our family. As my father was a diplomat, we were quickly ushered to the airport’s VIP Lounge. We were in transit on our way to Rawalpindi, the airport serving the capital of Islamabad.
We quickly realized that the word “we are from Sri Lanka” opened all doors just as saying “open sesame” gained entry to Aladdin’s cave! The broad smile, extreme courtesy, and genuine warmth we received from the Pakistani people were unbelievable.
This was all to do with Mrs Sirima Bandaranaike’s decision to allow Pakistani aircraft to land in Colombo to refuel on the way to Dhaka in East Pakistan during the military confrontation between Pakistan and India. It was a brave decision by Mrs Bandaranaike (Mrs B), and the successive governments and Sri Lanka people are still enjoying the fruits of it. Pakistan has been a steadfast and loyal supporter of our country. They have come to our assistance time and again in times of great need when many have turned their back on us. They have indeed been an “all-weather” friend of our country.
Getting back to 1972, I was an early beneficiary of Pakistani people’s love for Sri Lankans. I failed the entrance exam to gain entry to the only English medium school in Islamabad! However, when I met the Principal, along with my father, he said, “Sanjeewa, although you failed the entrance exam, I will this time make an exception as Sri Lankans are our dear friends.” After that, the joke around the family dinner table was that I owed my education in Pakistan to Mrs B!
At school, my brother and I were extended a warm welcome and always greeted “our good friends from Sri Lanka.” I felt when playing cricket for our college; our runs were cheered more loudly than of others.
One particular incident that I remember well was when the Embassy received a telex from the Foreign inistry. It requested that our High Commissioner seek an immediate meeting with the Prime Minister of Pakistan, Mr Zulifikar Ali Bhutto (ZB), and convey a message from Mrs B. The message requested that an urgent shipment of rice be dispatched to Sri Lanka as there would be an imminent rice shortage. As the Ambassador was not in the station, the responsibility devolved on my father.
It usually takes about a week or more to get an audience with the Prime Minister (PM) of a foreign country due to their busy schedule. However, given the urgency, my father spoke to the Foreign Ministry’s Permanent Sectary, who fortunately was our neighbour and sought an urgent appointment. My father received a call from the PM’s secretary around 10 P.M asking him to come over to the PM’s residence. My father met ZB around midnight. ZB was about to retire to bed and, as such, was in his pyjamas and gown enjoying a cigar! He had greeted my father and had asked, “Mr Jayaweera, what can we do for great friend Madam Bandaranaike?. My father conveyed the message from Colombo and quietly mentioned that there would be riots in the country if there is no rice!
ZB had immediately got the Food Commissioner of Pakistan on the line and said, “I want a shipload of rice to be in Colombo within the next 72 hours!” The Food Commissioner reverted within a few minutes, saying that nothing was available and the last export shipment had left the port only a few hours ago to another country. ZB had instructed to turn the ship around and send it to Colombo. This despite protests from the Food Commissioner about terms and conditions of the Letter of Credit prohibiting non-delivery. Sri Lanka got its delivery of rice!
The next was the visit of Mrs B to Pakistan. On arrival in Rawalpindi airport, she was given a hero’s welcome, which Pakistan had previously only offered to President Gaddafi of Libya, who financially backed Pakistan with his oil money. That day, I missed school and accompanied my parents to the airport. On our way, we witnessed thousands of people had gathered by the roadside to welcome Mrs B.
When we walked to the airport’s tarmac, thousands of people were standing in temporary stands waving Sri Lanka and Pakistan flags and chanting “Sri Lanka Pakistan Zindabad.” The noise emanating from the crowd was as loud and passionate as the cheering that the Pakistani cricket team received during a test match. It was electric!
I believe she was only the second head of state given the privilege of addressing both assemblies of Parliament. The other being Gaddafi. There was genuine affection from Mrs B amongst the people of Pakistan.
I always remember the indefatigable efforts of Mr Abdul Haffez Kardar, a cabinet minister and the President of the Pakistan Cricket Board. From around 1973 onwards, he passionately championed Sri Lanka’s cause to be admitted as a full member of the International Cricket Council (ICC) and granted test status. Every year, he would propose at the ICC’s annual meeting, but England and Australia’s veto kept us out until 1981.
I always felt that our Cricket Board made a mistake by not inviting Pakistan to play our inaugural test match. We should have appreciated Mr Kardar and Pakistan’s efforts. In 1974 the Pakistan board invited our team for a tour involving three test matches and a few first-class games. Most of those who played in our first test match was part of that tour, and no doubt gained significant exposure playing against a highly talented Pakistani team.
Several Pakistani greats were part of the Pakistan and India team that played a match soon after the Central Bank bomb in Colombo to prove that it was safe to play cricket in Colombo. It was a magnificent gesture by both Pakistan and India. Our greatest cricket triumph was in Pakistan when we won the World Cup in 1996. I am sure the players and those who watched the match on TV will remember the passionate support our team received that night from the Pakistani crowd. It was like playing at home!
I also recall reading about how the Pakistani government air freighted several Multi Barrell artillery guns and ammunition to Sri Lanka when the A rmy camp in Jaffna was under severe threat from the LTTE. This was even more important than the shipload of rice that ZB sent. This was crucial as most other countries refused to sell arms to our country during the war.
Time and again, Pakistan has steadfastly supported our country’s cause at the UNHCR. No doubt this year, too, their diplomats will work tirelessly to assist our country.
We extend a warm welcome to Mr Imran Khan, the Prime Minister of Pakistan. He is a truly inspirational individual who was undoubtedly an excellent cricketer. Since retirement from cricket, he has decided to get involved in politics, and after several years of patiently building up his support base, he won the last parliamentary elections. I hope that just as much as he galvanized Sri Lankan cricketers, his political journey would act as a catalyst for people like Kumar Sangakkara and Mahela Jayawardene to get involved in politics. Cricket has been called a “gentleman’s game.” Whilst politics is far from it!.
Author
Believe me, seeing certain videos, on social media, depicting action, on the dance floor, at some of these entertainment venues, got me wondering whether this Coronavirus pandemic is REAL!
To those having a good time, at these particular venues, and, I guess, the management, as well, what the world is experiencing now doesn’t seem to be their concerned.
Obviously, such irresponsible behaviour could create more problems for those who are battling to halt the spread of Covid-19, and the new viriant of Covid, in our part of the world.
The videos, on display, on social media, show certain venues, packed to capacity – with hardly anyone wearing a mask, and social distancing…only a dream..
How can one think of social distancing while gyrating, on a dance floor, that is over crowded!
If this trend continues, it wouldn’t be a surprise if Coronavirus makes its presence felt…at such venues.
And, then, what happens to the entertainment scene, and those involved in this field, especially the musicians? No work, whatsoever!
Lots of countries have closed nightclubs, and venues, where people gather, in order to curtail the spread of this deadly virus that has already claimed the lives of thousands.
Thailand did it and the country is still having lots of restrictions, where entertainment is concerned, and that is probably the reason why Thailand has been able to control the spread of the Coronavirus.
With a population of over 69 million, they have had (so far), a little over 25,000 cases, and 83 deaths, while we, with a population of around 21 million, have over 80,000 cases, and more than 450 deaths.
I’m not saying we should do away with entertainment – totally – but we need to follow a format, connected with the ‘new normal,’ where masks and social distancing are mandatory requirements at these venues. And, dancing, I believe, should be banned, at least temporarily, as one can’t maintain the required social distance, while on the dance floor, especially after drinks.
Police spokesman DIG Ajith Rohana keeps emphasising, on TV, radio, and in the newspapers, the need to adhere to the health regulations, now in force, and that those who fail to do so would be penalised.
He has also stated that plainclothes officers would move around to apprehend such offenders.
Perhaps, he should instruct his officers to pay surprise visits to some of these entertainment venues.
He would certainly have more than a bus load of offenders to be whisked off for PCR/Rapid Antigen tests!
I need to quote what Dr. H.T. Wickremasinghe said in his article, published in The Island of Tuesday, February 16th, 2021:
“…let me conclude, while emphasising the need to continue our general public health measures, such as wearing masks, social distancing, and avoiding crowded gatherings, to reduce the risk of contact with an infected person.
“There is no science to beat common sense.”
But…do some of our folks have this thing called COMMON SENSE!
