This is the 13th lesson of the course - Indigenous Knowledge Systems taught to Master Students in Agriculture at the Faculty of Agriculture, Rajarata University of Sri Lanka

1. Indigenous Knowledge Systems
lesson 13 - Cultural dimensions of Agricultural rituals in Sri
Lanka (2hrs)
• Course Code: MS 5208 (02:30/00)
• Saturday 3.30 pm – 5.30 pm (Online)
• P.B. Dharmasena
• 0777 - 613234, 0717 – 613234
• dharmasenapb@ymail.com , dharmasenapb@gmail.com
• Links to documents:
https://independent.academia.edu/PunchiBandageDharmasena
https://www.researchgate.net/profile/Punchi_Bandage_Dharmasena/cont
ributions
http://www.slideshare.net/DharmasenaPb
https://www.youtube.com/channel/UC_PFqwl0OqsrxH1wTm_jZeg

2. Indigenous Knowledge Systems
2. Fundamental features of Sri Lankan Agriculture; climate, soil, genetic
resources, agro biodiversity (2 hrs)
3. History and the culture of Sri Lankan agriculture sector development (1 hr)
4. Green revolution and its impact on Sri Lankan traditional agricultural
system (biodiversity deterioration, inorganic substances for pest and disease
controlling, development of hybrid varieties etc.) (1hr)
5. Indigenous soil management practices (2hrs)
6. Indigenous Irrigation systems (cascade system, water harvesting concepts)
(2hrs)
9. Traditional practices for, weather forecasting, plant nutrient supplementing,
pest and disease control and indigenous agricultural machines and tools (2hrs)
13. Cultural dimensions of Agricultural rituals in Sri Lanka (2 hrs)
14. Climate change and Indigenous Agricultural knowledge in Sri Lanka(2
hrs)
Total: 14 hours)
List of lectures by P.B. Dharmasena

3. Cosmo-spiritual
Dimension
Socio-cultural
Aspects
Bio-physical
process
Cosmo-spiritual dimension of traditional agriculture
Traditional agriculture in Sri Lanka is not
merely a bio-physical process as found in
western agriculture.
The recent development of agriculture and
irrigation sectors has thoroughly ignored
the fact that our agricultural civilization
has evolved through a three dimensional
process. In addition to the bio-physical
farming (physical structures and practices
to raise a crop, manage and harvest), the
agriculture has been strongly blended with
socio-cultural and cosmo-spiritual
dimensions.
There are three categories of traditional
practices in cosmo-spiritual dimension.
The first group is based on astrology, the
second on the powers of the spirits and
Gods, and the third involves the chanting
of verses and the use of specific symbols.
In many cases these three categories work
in harmony.

4. What is a ritual?
• Ritual is a sequence of
activities involving
gestures (expressions),
words and objects,
performed in an
appropriate place, and
designed to influence
extraordinary beings or
forces in achieving
person’s goals and
interest

5. Four basic types of rituals
1. Calendar Rituals:
Remember an event in the past and make it present again
Examples: Wesak day, Christmas day, Deepavali, Ramazan, New year
2. Crisis Rituals:
Are done at time of important decision, to help person choose the right path
Examples: Epidemics, Famine disaster etc.
3. Rites of Passage:
Enact shift from one social location to another
Examples: Baptism, Funeral, Puberty Rites, Marriage
4. Sacrifice-Communion Rituals:
Create or intensify unity of participants
Examples: Holy Communion, Passover (Pasku), Katharagama ritual,
Vishnu, animal sacrificing rituals, thanks giving etc.

6. Agricultural rituals include all
these basic types of rituals
• Most of the traditional practices are
used extensively in the North
central, North western, southern
and Uva provinces.
• In the more developed provinces
these practices have largely
disappeared due to the extensive
use of chemicals.
• In the North and East they are used
as well, but with some variations
due to Tamil and Hindu influences.

7. Traditional village governance – Collective
Leadership (Self governing system)
රාල leadership
• ගමරාල - Village
leader
• කපුරාල - Leading
rituals
• දනුමැතිරාල -
Knowledgeable
person
• වෙදරාල - Medical
practitioner
• නැකැත්රාල -
Providing auspicious
times
• පට්ටිරාල - Livestock
expert
• (සිෙුරාල) - Religious
knowledge
රාල leadership
• Associated with the
religious nucleus
• Decisions in harmony
with environment
• The village includes
tanks, paddy fields,
hamlets, jungle,
vegetation, wildlife,
as a whole
• Preparedness for
natural disasters
(food security, water
security)
• Independence
• Team spirit

8. Astrological practices
• In every village there is at least one astrologer
(Neketh Raala) who reads the ancient texts and
gives people advice when they are trying to plan
important events. Some astrologers are generalists,
while others specialize in health, agriculture and
helping travelers.
• Astrology plays a significant role in the lives of Sri
Lankan people.
• Rural people in particular have great faith in
astrology and consult astrologers before embarking
on any significant enterprise in their personal,
educational or professional life.
• Astrology also plays a dominant role in agriculture,
especially in the cultivation of rice.
• Farmers believe that certain days are good for
beginning cultivation. They also avoid certain days
which they consider inauspicious or unlucky.
• Usually a Sunday is chosen to initiate work relating
to paddy cultivation. The work is begun on an
auspicious day at an auspicious time. Most farmers
follow the astrological calendar or Pancha Suddhiya
to ensure success and avoid bad luck.

9. Periods of Sinhala Months
Sinhala month Period
Duruthu Mid December – mid January
Nawam Mid January – mid February
Medin Mid February – mid March
Bak Mid March – mid April
Wesak Mid April – mid May
Poson Mid May – mid June
Esala Mid June – mid July
Nikini Mid July – mid August
Binara Mid August – mid September
Wap Mid September – mid October
Ill Mid October – mid November
Unduwap Mid November – mid December

10. Months for planting crops
Yala (minor season) Maha (major season)
Nawam (mid January –
mid February)
Yams (tuber
crops)
Nikini (mid July – mid
August)
Yams (tuber
crops)
Medin (mid February –
mid March)
Roots (rhizome
crops)
Binara (mid August – mid
September)
Roots (rhizome
crops)
Bak (mid March – mid
April)
Creepers (vines
and lianas)
Wap (mid September – mid
October)
Creepers (vines
and lianas)
Wesak (mid April – mid
May)
Flowers (flower
farming)
Ill (mid October – mid
November)
Flowers (flower
farming)
Poson (mid May – mid
June)
Pods (legumes,
spice)
Unduwap (mid November
– mid December)
Pods (legumes,
spice)
Esala (mid June – mid
July)
Seeds (grains,
rice)
Duruthu (mid December –
mid January)
Seeds (grains,
rice)

11. Days for planting crops
Day Crop
Sunday Root consumption plants
Monday Stem consumption plants
Tuesday Yams consumption plants
Wednesday Leaves consumption plants
Thursday Fruit and flower bearing plants
Friday Flower, fruits and pods consumption plants
Saturday Leaves consumption plants

12. Pancha Suddhiya
1. Auspicious days - Adherence to 'good' and 'bad' days. For
example, Thursdays and Fridays are considered auspicious or
good days when important undertakings may be launched.
2. The position of the moon in relation to the earth. Twenty-
seven such positions or nekathas are known out of which
twelve are believed to be good. Also different nekathas are
appropriate for different undertakings.
3. The auspicious hora or one -hour period. Seven horas are
identified and each hora is divided into five panchama-kala
hora (12 minutes). Each of the latter is divided into three
sukshama horas of 4 minutes and further sub-divided into
periods of 36 seconds each.
4. Auspicious directions - Avoid facing certain directions on
certain days. For example it is believed to be inauspicious to
begin any important enterprise while facing the north on a
Sunday. Yogini means facing auspicious directions.
5. The evil period. This period is called rahu-kalaya and one
should not begin any important activities at this time. It lasts
one and a half hour, and every day there are two such periods.

13. 2nd commandment in Lesson 5 -
– Correct time of cultivation to reduce the risk
Duruthu Nawam Medin Bak Wesak Poson
Harvesting
paddy, finger
millet, long
bean, green
gram
Harvesting
paddy,
storing grains
and reserving
seeds
Chena
cultivation
Chena
cultivation
Weeding in
chena
Harvesting
grains
Storing seed
paddy
Uprooting
tubers
Land
preparation
for paddy
Yala paddy
cultivation
Tuber crops
and onion
cultivation
Storing seeds
Selection and
clearing
chena
Chilli –
harvesting,
drying and
nursery
preparation
Chilli –
drying and
nursery
management
Land
selection for
chena
Preparing for
chena

14. Correct time of cultivation to reduce the risk
Esala Nikini Binara Wap Ill Unduwap
Yala paddy
harvesting
Yala paddy
harvesting
Chilli nursery
preparation
Paddy sowing Chena
crop
protection
Crop
harvesting
Separation of
seed paddy
Separation of
seed paddy
Kekulama
sowing
Chena
cultivation
(legumes,
vegetables)
Planting
tuber
crops,
Separation
for seeds
Harvesting
grains
Land
preparation
for chena
Fencing
chena
Planting tuber
crops, chilli
Weeding in
paddy fields
Land clearing
for chena

15. Spirits and Gods
• If the people realize that the issue cannot be addressed
by their strategies then they expect the support of Gods
and spirit.
• One such example is that all farmers visit the temple and
make offerings before they start cultivating their crop.
They participate in the communal rituals held at the
temple.
• After the harvest, farmers perform a ritual in the field
before use. They believed that such practice could please
the unseen forces. These activities are still taking place
in some rural villages.
• Since ancient times, the rituals have been used in Sri
Lankan agriculture to support crop growth, animal
husbandry and to chase away wild animals or pests that
damage the crops.
• The combination of spiritual practices, astrology and
eco-friendly technologies have become customs. Despite
the impact of the green revolution, many of these
spiritual practices still exist, but in some instances, their
full meaning is not fully understood by the younger
farmers.

16. Spirits and Gods
• One of the most important
rituals is the pooja or offering,
carried out during the annual
festival that is called Mangalya.
• In many villages this festival is
held at the devala, a specific
place, usually on the bund of
the village water reservoir, the
tank.
• On the day of the festival all
items which are collected and
purchased are taken in a
procession to the devale
premises.
• All men, women and children
of the village are expected to
participate.

17. Belief on Regional gods.
• The traditional farmers believe in
gods (deviyo), deities (dewathawo)
and devil spirits (yaksha athma).
• They believe that some powerful
kings who lived in the past have
become gods after their death and
they can help the people when they
are in desperate situations.
• Some such gods they believe are
Minnerideviyo, Aiyanayakedeviyo
and Bissobandaradeviyo,
Kadawara deviyo.
• They believe that through various
ritual these gods support them to
get through bad times.
• Most prominent rituals include:
Mutti nameeme mangallaya,
Kiriithirim mangallaya, Kohomba
kankariya, Aluth sahal mangallaya
Kadawara

18. Traditional Gods related to agriculture
• Gods –
• Minneri deviyo (King
Mahasen),
• Aiyanayake deviyo (a
reservoir leader),
• Bissobandara deviyo
(Queen Henakanda Biso
Bandara)
• Kadawara deviyo
(Reservoir leader of
Kalawewa)
• Gambaara deviyo (The
God Sooniyam) etc.
Villagers in the Vanniya and North Western provinces, venerate Aiyanayaka as
a powerful god. He is believed to be a forest deity. Farmers in these areas offers
the first harvest to this god on the bank of the river following a set of religious
rituals. It is clear that he is a god of the farmers.

19. Rituals related to paddy cultivation
• Vap Magula (Ploughing festival)
• Karal Allima
• Rituals in Kamatha
• Preparation of the Kamatha
• Rules in Kamatha
• Threshing and Kamath Kawi
• Milk boiling
• Storing & Hunu malla ellima
• Aluth sahal mangallaya
• Mutti manglyaya
• Patti kiri itiriweema
• Rituals for rain
• Gara Yakuma
• An Keliya
• Kohomba Yak Kankariya

20. Wap Magula (Ploughing Festival)
• Festival of ploughing (Vap Magula) is a
collectively-performed paddy land ploughing
ceremony, that had been practiced by Sri Lankan
farmers throughout several centuries,
• Since virtually all the paddy land-owing families
participated in Vap Magula; this ceremony is a
culturally developed pattern of social integration,
water management, in an atmosphere mutual help,
and co-operation, leading to harmonious
relationships.
• Vap Magula was planned, and the astrologers,
farmers, priests, local leaders, musicians, singers,
had to perform certain activities, and this ensured
interaction, co-operation, harmony and a team spirit.
• The Vap magula includes several practices related to
religious functions.
• It symbolizes the commencement of the cultivations
season.
• The starting ploughing at one auspicious time
(nakatha) symbolizes the collective work.
• It creates the unity of the village and gives a sacred
value to the farming. So that farmers are having
honor for the cultivation.

21. Karal Allima (First Harvesting Ceremony)
• This is a collective action. The all the
farmers are doing this at the same time.
The auspicious time is decided by the
village astrologer (Neketh Raala). The
farmers go to their field and worship to
the field and cut the first bunch of
paddy and take it home. It symbolizes
the harvesting at one time.
• The harvesting is also a collective
action called Attama. This fulfils the
labour requirement of the cultivation.
The ritual of inviting for the Goyam
Kayya (Harvesting) demarcated a good
communication system through a bunch
of betel leaves.
• Farmer takes 40 betel leaves and walks
from house to house inviting them for
the Goyam Kayya. If the person accepts
he takes one betel leaf. Finally rest of
the betel leaves will be given to wife of
the farmer and she counts the rest and
decide the no. of labors.

22. Rituals in Kamatha
• Kamatha Kapeema is practiced in an
auspicious time.
• In that process farmers adopt a religious
functions to make promises for the gods in
the area (Bara weema).
• As an example farmers
from Ruhuna and Wellassa promise to
Kataragama God. This expects the
protection for the threshing process and
honour to the harvest.
• Before they put paddy in the Kamatha,
practice a ritual called Arak Thabima. It
includes burying certain items in the
middle of the Kamatha. These items vary
from region to region. They are called
Arak Wasthu and include Hakgediya, and
bunch of Kohomba leaves and other
leaves.
• Farmers are expecting the protection for
the harvest by doing so. On the Other
hand the Kohomba kola (Neem leaves) are
having a quality of destroying of
pathogens.

23. Rules in the Kamatha
• No visitors are welcome to the Kamatha
• Words using in the kamatha are to be
controlled and maintain the discipline. Use of
indecent language is not accepted.
• Consumption of alcohol, meat and fish in
the Kamatha is prohibited.
• Wearing shoes and hats is also not allowed.
• The dumping waste around the Kamatha is
also prohibited. This emphasizes the purity of
the harvest.
• Collecting paddy by foot, jumping over the
threshed paddy heap and biting the paddy
seeds are prohibited.
• In some areas there are certain punishments
made wrong behaviours. This is called Was
Dos Areema. The punishment is like bathing
by using 07 las (Measuring bucket). This also
symbolizes the honour to the threshing
process.

24. Threshing & Kamath Kavi
• The threshing is done by using
buffalos or using man power. If the
paddy harvest is low threshing is done
manually
• Common practice is the threshing with
buffalo.
• In this process a specific no of buffalos
used after washing them properly.
• From the Kamath Language Buffalo is
called as Ambaruwa.
• In the threshing process farmers
sing Kamath Kavi.
• These Kamath Kavi emphasize the
honour to the animals.
• This symbolizes the respect for the
animals that help them to produce their
food.

25. වදවි පිිිවනන් දදපන් මවග් ෙිු දුවවෙ .....ෙිු
දුවවෙ ...............
ඔයිරාවේ...ඔයිරාමා.....වකාළ මැඩපන් ...... ඔයිරාමා ..
බුද්ධං සරවේද බවල්.........ධම්මං සරවන්ද බවල් ........
සංඝං සරවේ ...ද බවල් ........
ඔයිරාවේ...ඔයිරාමා.....වකාළ මැඩපන් ...... ඔයිරාමා ........
ිිුව වදවි වය ෙැියය තැවන්
වබාල් පිනි වනාතිවබයි තතැවන්
සඳ වදවි වය ෙැියය තැවන්
කළුෙර වනාතිවබයි තතැවන්
ඔයිරාවේ...ඔයිරාමා.....වකාළ මැඩපන් ...... ඔයිරාමා .....
සමනල මිා වෙවිර උසන
වගනත් පුරො වම් කමත න
රන්ෙැලි මිා වෙවිර උසන
වගනත් පුරො වම් කමතන
ඔයිරාවේ...ඔයිරාමා.....වකාළ මැඩපන් ...... ඔයිරාමා ......
Threshing & Kamath Kavi
වම් වකාතැනින් වගනා වගානා ....
ුවිුණු රටින් වගනා වගානා.....
වම් කුමකන වගනා වගානා ....
වකාළ මැඩුමන වගනා වගානා .....
ඉිල වෙවල් ..තිවයන බැතා.....
පිල වෙවල් ..තිවයන බැතා.....
අනුවකානු ෙල ..තිවයන බැතා.....
අද පුරෙමු වම් කමතා ...
බුද්ධං සරවේද බවල්........
ධම්මං සරවන්ද බවල් ........
සංඝං සරවේ ...ද බවල් ....
වම් තුන් සරවේ ද බවල් ....
ඔයිරාවේ...ඔයිරාමා.....වකාළ මැඩපන් ......
ඔයිරාමා ........
Kamath
hella

26. • Water is the basic need for agriculture. In the dry zone the lack of water is a main
problem due to low rainfall. The Tank is the storage option for the water scarcity.
So water is sacred among farmers. In the cultivation period the water in the tank is
using for the cultivation. Managing water in the tank is very much important. Mutti
nameeme mangallaya is to pay the respect and honour to water.
• Before commencing the cultivation when the tank is full of water, the elders of the
village, mainly Raalas go to the tank and at the muttinamana tree, the Gamarala or
Kapurala addresses the god (of the area), announces that the tank is full and
cultivation commences soon. He promises that the Mutti nameeme mangallaya (a
ceremony) will be performed after the harvest.
• He would also request the god and deities to protect their crops and livestock from
evil and natural disasters. As a token, they would tie a copper coin wrapped in a
piece of cloth on a branch of the tree.
• Once the harvesting is over, the villagers then perform this festival. This is a
ceremony where all villagers participate. Milk rice, oil cake, rice and curry are
offered to the gods and deities on a platform erected on the tank bund. Food is also
served to all who were assembled. This is followed by a dancing ceremony.
Mutti nameeme mangallaya (Ceremony of pot overturn)

27. Mutti nameeme mangallaya (Ceremony of pot overturn)
• Before commencing the cultivation when the tank is full of
water, the elders of the village, chiefly gamaralas, go to the
tank and at the mutti namana tree, the chief gamarala
addresses the god (of the area), announces that the tank was
filled and that cultivation will begin and that the mutti
mangallaya (a ceremony) will be performed after the
harvest.
• He would also request the god and deities to protect their
crops and livestock from evil and natural disasters.
• As a token, they would tie a copper coin wrapped in a piece
of cloth on a branch of the tree.
• Once the harvesting is over, the villagers then perform this
festival. This is a ceremony where all village communities
participate.
• Milk rice, oil cake, rice and curry are offered to the gods
and deities on a platform erected on the tank bund. Food is
also served to all who were assembled. This is followed by
dancing ceremony.

28. Mutti nameeme mangallaya (Ceremony of pot overturn)
Muttinamana tree –
Koonkumbukwewa 2012
Kumbuk (Terminalia arjuna)
Marutu (Tamil)

29. Kiri ithirim mangallaya (Festival of milk boiling)
• After reaping each crop
kiriithirim mangallaya is
performed to thank the gods
and deities for protecting their
crops and cattle from evil and
natural disasters.
• This is performed collectively
with contribution and
participation of all villagers.
• In the tank bund, they cook rice
milk, offer the first portion to
the gods and invoke their
blessings.
• Then the remaining rice milk is
served to all assembled. In
disastrous situations such as
drought, floods, epidemics, etc.
also this activity is performed.

30. Aluth sahal mangallaya (Festival of fresh rice)
• This is a festival to offer milk-rice cooked
with the first portion of the paddy harvest
to the Lord Buddha collectively at the
village temple.
• After offering the milk-rice to Lord
Budhdha, the merit that they earned
through this act is offered to the gods and
deities invoking blessing from them for
protecting their cultivations from wild
animals and natural disasters.
• This ritual is practiced mostly in Rajarata
region. They offer rice for the Jaya Sri
Maha Bodhiya (Sacred Bo tree). And it
elaborates the collective action of the
villagers. There will be a overnight Pirith
chanting also wishing the protection of the
rural people.

31. Kohomba kankariya
• KohombaKankariya is one of the most
venerated and elaborated traditional dance
rituals in Sri Lanka held to invoke the
blessings of the twelve deities
• KohombaYakka, Irugal Bandara, Kande
Bandara, Viramunda Yakka, Meleyi
Yakka, Vadi Yakka, Kadavara Yakka, Vali
Yakka, Kadu Guru, Maha Guru,
Ambrapati and Kalu Kumara.
• The KohombaKankariya is a Shanthi
Karma (a traditional art of healing)
demonstrating the pre-Buddhist worship
of Yakshas (demons) who are regarded as
deities.
• It is an all-night event that commences in
the evening and continues until the early
hours of the following morning.
• This is also an event usually performed
by the villagers after harvesting of the
paddy crop.

32. Chanting and use of symbols - pirith
• Pirith is Buddha’s teaching for laymen
and involves chanting specific verses
in a group.
• Each verse deals with some aspect of
good living.
• Some of these prescriptions are used
for crop protection.
• The verses are used to charm sand and
water. These are then sprinkled thinly
over the field.
• Chanting specific verses extracted
from Buddhist teachings is done in a
group. In some areas symbols are
painted on an ola leaf and hung in the
corners of the field.
• However, the performer is said to be
having a pious life and he should
refrain from robbery, sexual
misbehaviour, eating animal protein or
drinking alcohol.

33. Chanting and use of symbols - manthra
• The manthra is also chanting with specific
sounds repeating the same version
specific number of times. This causes a
vibration in the environment. This
influences the spirits to bring about the
desired effect. In the mantra Gods or
religious leaders, like Lord Buddha or the
Prophet Mohammed, can also be called
upon and their great achievements are
recalled.
• A mantra is a certain type of verse, a
combination of carefully selected sounds
that together create a nucleus of spiritual
energy. It functions as a magnet or a lens
to attract or create spiritual vibrations.
Mantras existed in this substrate and
caused the creation of the universe. Early
seers and sages have made a study of the
effects of sound or vibrations and in this
way composed the specific combinations
of sounds that are now established
mantras.

34. Chanting and use of symbols - manthra
• In the tradition, several
spiritual practices have been
developed to relate to the
spirits of the different living
organisms. Mantras play an
important role there.
• The spiritual leaders know
what mantras to use to achieve
specific effects. The mantras
address some invisible spirits
who is believed to grant
redress.
• The words used, the sounds
made and the rhythm of the
reciting is important. Some
mantras are very short and may
consist of just a few words.
Mantras are used in agriculture
to obtain higher yields and also
to protect crops from damage
by pests and wild animals.

35. Chanting and use of symbols - yanthra
• A symbolic drawing preferred by a particular spirit is hung or
kept in a specific place expecting the blessings of unseen power
to carry out their activities or to live without any threats. A
drawing of yantra involves following certain laws. If these laws
are not carefully followed not only will the yantra have no effect,
but evil things may happen. For the spirit to occupy the yantra it
has to be enlivened with specific verses, or mantras.
• Yantras are symbols that have been given the powers by mantra
or pirith chanting by a sacred person. It can have the form of a
drawing, an idol or a structure. Some yantras are inscriptions on
a thin strip of copper or palm leaves. These inscriptions can
represent gods, spirits or be abstract geometrical figures or texts
in Sanskrit or another language. Yantras are used to secure
protection from one s enemies, the anger of the gods or evil
spirits, ill effects of planets, forces of nature, envy and the evil
eye. They can also help to ensure good crops or good health.
• In agriculture, the use of yantras is widespread. Generally a
yantra is placed in the centre of the rice threshing floor. An
abstract geometrical drawing is used: three concentric circles and
eight radial lines with different drawings on the outside: The
yantra is placed or drawn on the threshing floor, certain items
such as an oyster shell, a coconut, a piece of iron are placed on
it, together with a few bundles of paddy. During threshing
operations no item is referred to by its real name. The idea is to
mislead the spirits so they may not know that a threshing
operation is going on. Other yantras are used for crop protection:
against flies, rats, and for animal health.

36. Chanting and use of symbols – kem karma
• The practice of kem is very widespread in
rural Sri Lanka. A kem is a kind of practice,
technique or custom that is followed in
order to obtain some favourable effect such
as relief from a specific illness. For
example, washing in a pool of water
immediately after a crow washes in that
pool is believed to bring relief to people
suffering from certain infirmities. A
requirement in this kem is that the patient
should wash without speaking or making
much noise.
• Some kems combine the use of astrology
with the use of certain plants or herbs.
Other kems depend on the use of specific
plants and mantras. These traditional
practices have survived because they must
be effective. If these had no real effect, they
would have disappeared long ago.
• There are also kems that do not involve any
belief in spiritual beings or gods. These
kems are based on a careful observation of
nature and natural phenomena.

37. Chanting and use of symbols – kem karma
• Some kems are mechanical methods, like
the lighting of fire torches. These torches
are made using a piece of saffron robe for
the wick and sticks of trees wara
(Calatropis gigantea), kadura (Pagiantha
dichotoma) or gurula (Leea indica) for the
handle. The wick is dipped in butter oil or
fat. A number of these torches are lighted
and kept burning for about two hours at
dusk.
• There are various conditions that have to be
met to make the working of kems
successful. For example, the farmer should
not visit the field being treated for a
specific period. This period of prohibition
may be one, three or seven days. With some
kems, women are prohibited from entering
the field altogether, while other kems have
to be performed by women only or even by
pregnant women only.
• The effectiveness of a kem can be nullified
if the person is exposed to a killa or
impurity caused by eating certain food
(especially meat). Attending a funeral also
causes impurities. Another major impurity
is associated with women’s menstruation.

38. Ritualistic Plant Protection Methods
• Various ritual are performed in
farming for protection of crops from
pests and diseases and wild life.
• These include carrying out various
farming activities such as ploughing,
seeding, planting at auspicious times
based on astrology, use of method
called Kem and chanting of religious
verses and charming of mantra.
• Astrology plays a dominant role in
agriculture as most activities are based
on the astrological calendar.
• ‘Kem’ practices demand complete
faith from those who practice them.
• These practices vary from elaborate,
time consuming rituals to simple,
instantaneous methods. These methods
are mostly carried out in secret, hence
most of they are not in public
knowledge.

39. Kem practice
• During the last three or four decades, rice farmers have
been using pesticides on their rice crops to control pests.
• However, at present a few farmers only adopt "kem" as
a means of controlling 'rice pests'. They use kem since it
is a natural and inexpensive method that minimises cash
expenses of farmers and hence it saves money while
minimising environmental pollution and the destruction
of other organisms.
• Also the natural enemies such as predators and
parasites of rice pests are not affected by the use of kem.
• At present, due to escalation of prices of pesticides,
there is a greater interest on kem methods to save the
crops from pest damage.

40. Hirima Pideema (ිිරිමා පිදීම)
• In many dry zone areas, the farmers transplant rice
seedlings to establish their rice crops. About one
month after transplanting, the rice seedlings are
affected by rice stem borers. The stem borers lay
their egg masses on rice leaves and the larvae, on
hatching, enter the stem and damage the inner
portion. The affected tillers fail to produce a
panicle that bear rice grains.
• Hirima Pideema:
• Hirima refers to the 'sun' and 'pideema' is worship. As
soon as the presence of stem borer moths is observed
in rice field, the news is transmitted to the other
farmers. The leader of the village arranges to collect
unboiled (raw) paddy from each household.
• Early on a Sunday morning, farmers gather and select
a location for the ritual. They make a small "pahan
pela". A pahan pela is constructed by the use of sticks
and it is decorated with tender coconut leaves.
• The farmers pound the collected raw paddy and using
coconut milk, milked rice prepared. The "Kapurala”
chants the milked rice, and places it on a mal bulath
thattuwa (where flowers and betel leaves are kept on a
plate).
• The mal bulath thattuwa is kept in the pahan pela and
all farmers pray to the sun god and ask him to prevent
pest damage to their rice crop.

41. Cosmo-spiritual
Dimension
Socio-cultural
Aspects
Bio-physical
process
Our traditional agriculture consists of three dimensions