Sri Lanka is an island-nation rich in history. This document discuss the formation of socio-cultural aspects, of the society on Sri Lanka from the pro historic era.

1. Transformation of Sri Lankan Culture from its protohistoric period to date
Sri Lanka is a small island nation or a sovereign country known to the world for
several reasons. Cricket, 25th
largest island in the world, scenic beauty, tea, hospitality, rich
culture or any other, Sri Lanka is nevertheless a country with a “big heart “which is mostly
what it’s renowned for. Hence, the island nation being a multi ethnic, multi Religious County
ruled predominantly in the democratic nature at present, is rather shaped and transformed
through a period of more than 2500 years of known-written down history and many more
years of Pre-history. Thus, the “big heart” is therefore a consequence of the culture that is
being established through many reasons that could be explained by many significant historic
events that occurred in a country, which may be small in size but very rich in history even
though ancient chronicles such as ‘Skanda Puraanaya’ and ‘Ramayanaya’ represent Sri Lanka
as a huge continent, a tradition not unsupported by scientific findings. But, it should be noted
that ‘culture’ is not confined to ethnicities or religions, but also how we perform things, how
we speak, what languages we use, what we consider as ‘good and bad’, the way and what we
eat, wear, whom and how we respect each other and etc. The transformation of the culture
from the protohistoric period to present mostly constructed using the evidence provided in
many different forms such literary in the form of Seehelawatthu, Sahasthwatthu,
Deepawansa, Mahawansa, Chupawansa, stone-encryptions, ancient ruins discovered by many
local and foreign enthusiasts, histologists, archaeologists and explorers etc.
The protohistoric period of Sri Lanka is considered to be from 1300 BC to around
250 BC which is the Historic era where record keeping is incepted as a practise. Therefore,
the historic events rather provided in the sources of information to reconstruct, probably an
exact picture the factors and forces that created the culture that remains in the country, more
or less making it easier and explainable. The reconstructed history would explain that the
arrival of Indo-Aryan migrants, introduction of Buddhism, south Indian invasions in different
periods, Influences of Mohammedan Pilgrims and Arabic Traders and colonization since the
16th
century are basically those turning points in the history as the main characteristics of the
culture has a strong influence with each of these events. Hence, the description of each event
and its influence is mentioned below.
Pre-historically, Sri Lanka or “Thambapanni” is found to be habituated by its natives
in the form of four different tribes, which could have been according to the profession that
these tribes would have engaged in. According to Prof. Shiran Deraniyagala the ‘Yakkas’
who engaged in metal work, ‘Raksha’ who were armed forces, ‘Nagas’ who were fisherman
and ‘Asura’ those who cultivated the land for crops which makes up the “See-helaya” or
better known as “Siu-helaya” were unorganized tribal habitats whom are believed to be the
descendants any pre-historic man in Sri Lanka. But it’s apparent that these tribes lived as
communities such as in ‘Sirivattha’ administered by Yakkha ruler “Kalasena”, ‘Lankapura’ in
the vicinity of Sirivattha and administered by a separate ruler. This includes other small
villages such as ‘Doramadalawa’ mentioned in the chronicle of prince Pandukabhaya and
archaeological findings near the “Yakagala” in the North-Western province. Although, as per

2. the tribal nature these tribes are believed to be worshiping physical elements such as sun,
trees, fire, rain, wind and also snakes and devils which still prevails among the local
aborigines as “Yaka” god and a low level ruling system. But, these findings are largely
challenged by Scripts found at Ridee Vihraya in Kurunegala and supported by chronicles
such as Ramayanaya which suggest that Sri Lanka had a ‘Manu’ dynasty where King Ravana
is a part of, which in fact depicts the country had a better developed civilized urban lifestyle.
Hence, it’s assumed to be the same timeline as of to the earliest human civilizations such as
gages valley civilization. In this case, Sri Lanka is supposed to have a achieved a large
technological advancement suggested by the ‘Dandu monaraya’, ‘King’ Maniyakkitha of
Kelaniya presenting a chair made of gem to Lord Buddha depicting the mining industry and
even the fact that “Princess Kuweni” weaving cloth at the time of Prince Vijya’s arrival. This
might even suggest that there had been some form of Education in the country.
The arrival of Indo-Aryan migrants in the
5th
century BC, with the arrival of prince Vijaya
from ‘Mahatiththa’ near the present Mannar marks
an important change in the local civilization as it
would mean that the foreign habituation would
inherit several cultural aspects from their own
native origins by time. It’s apparent in the Sri
Lankan culture then very early after his arrival as
the annihilation of the local community and
establishment of King Vijaya and several hydro-
cultural settlements by the vicinity of Thambapanni and Malwathu Oya replacing the low
level governance to King-led governments which inherits a centralized governing
methodology with a systematic segregation of power for rule/law enforcement.
Anuradhagama on the bank of Kadambanadi (presently known as Malwathu Oya: mentioned
above), Upatissagama on the bank of north Kadambanadi, Vijithagama and Uruvelagama
were such settlements founded by the followers of Price Vijaya. Hence, even though there are
minimal evidence on punishment prior to Vijaya’s arrival, it’s evident through beheading of
Chiththaraja and Kalawela, that the entirely free moved society would have been strictly
controlled probably considering the Indian traditions. Therefore, the early settlements had
brought down the governing methodologies to the country. As a result, the tribal civilization
now moves to being agricultural and settling into well planned cities which are apparent in
the earliest of cases such as of King Pandukabaya, who built a planned city for then
‘Anuradhagama’. Later Upatissa and the thirty two noble youths accompanied with
Panduwasa, was even assisted by the inhabitants in establishing many different cities in the
valleys of Mahaweli river, Malwathu oya etc. which depicts that the locals were fast
transforming into urban lifestyles. The most apparent feature of Indian tradition is seen in the
vesting of power from the present king to his brother rather than his son. It should also be
noted that the ‘Kohomba Kankariya’ which is a part of traditional Kandian dance is
apparently descended from King Panduwasa which is said to be performed as a blessing to

3. the king, suffering from a mental illness, which
further described historic Indian traditions and
healing techniques based on mythology or gods
and demons being established and blending in
with the culture.
The event of introduction of Buddhism in
Sri Lanka verified by the chronicle in
Mahawansa had occurred around the 3rd
century
BC of which the most important figure was King
Devanampiya Tissa. According to the
Mahawansa, Emperor Asoka's son and emissary
to Sri Lanka, Arahath Mahinda thero, introduced
the monarch to Buddhism which made the king
become a powerful devotee to Buddhism. The
king was instrumental in establishing the first-
ever monastery in Sri Lanka with the assistance
of Mahinda thero as ‘Mahaviharaya’, which became the historic epi-centre of ‘Therawadi’ or
pure Buddhism in the country. The king also received the lord Buddha's right collarbone
(‘Aku’ dathu) and the alms bowl (‘Pathra’ dathu) from the emperor and to have built the
‘Thuparama stupa’ which is considered the first stupa. Emperor Asoka's daughter,
Sanghamitta theroni, is recorded have brought a branch of the sacred Bo tree, Sri Maha Bodhi
to the island under which the lord Buddha attained enlightenment. This is yet a depiction of
the local community’s veneration to physical objects from which Mahinda theory exploited in
expanding Buddhism in Sri Lanka as it would inheritably easier because the people would
believe in physical aspects rather than spiritual. But, in the longer tenure until present, the
spiritual believes have taken over as a result of Buddhism where people started believing in
Enlightment, several stages of attainments and also the concepts of good and bad deeds
which ultimately controlled the society into a better civilized nature. Further, it should be
noted that due to the influence of Indo-Aryan migration, “Brahmana” religion had been
established in the country by the time of Mahinda thero’s arrival which explains the reason
why the early settlements had a city plan according to the four casts: Bhramana, Shaththriya,
Vaishya and Shudra. But, the social system post-introduction of Buddhism according to cast
was not as rigid as in India, which must be because of the equality, reconciliation promoted in
Buddhism.
As mentioned above as well, the connection between religion, culture, language, and
education and their combined influence have developed the national identity for Sinhalese
Buddhists. The king Devanampiya Tissa employed Emperor Asoka's strategy of merging the
political state with Buddhism by supporting and funding Buddhist institutions from the state's
treasury, and locating those in the vicinity of the royal palace for greater control. With such
patronage, Buddhism was positioned to evolve as the highest ethical and philosophical
expression of Sinhalese culture and civilization. Buddhism appealed directly to the masses,
leading to the growth of a collective Sinhalese cultural consciousness.

4. In contrast to the theological exclusivity of
Brahmanism, the Ashokan missionary approach
featured preaching and carried the principles of the
lord Buddha directly to the common people. This
methodology had even greater success in the island
than it had in India and could be said to be the
island's first experiment in mass education other
than the un-proved evidences of early education
system which suppose have existed at the time of
king Pandukabaya. Hence, the later established
‘Piriwen’ education was a direct result of this early
system. Sanghamitta theroni is verified to have
accompanied 16 casts of industry to Sri Lanka
which is regarded as the starting point of different
culture related art and craft, structures and
architecture because for example the ‘stupa’ culture
being a direct connection to the traditions such as
‘Sanchi stupa’. Hence, the emergence of
moonstones, guard stones and even the art of Buddha statue sculpturing are recorded to have
been imparted through these men. Hence, these creations always have a direct relation to a
culture in India. For example, the Samadhi statue is created according to the tradition of the
Gupthas. It’s also recorded that Buddhism had a great effect on the literary development of
the island. The Indo-Aryan dialect spoken by the
early Sinhalese was comprehensible to
missionaries from India and facilitated early
attempts at translating the scriptures. The
Sinhalese literati studied ‘Pali’, the language of the
Buddhist scriptures and perhaps used the ‘Brahmi’
alphabet for writing, thus influencing the development of Sinhala as a literary language.
Thus, Brahmi has evolved overtime in to the ‘Sinhala’ language. Therefore, this is basically
the reason the historical period is characterized by the fact of keeping written records.
South Indian Invasions during the mediaeval period caused a large change in the Sri
Lankan culture because of the Hindu religious influence in the country which force enforced
by brutal conduct of the invaders. The first recorded invasion was by ‘Sena’ and ‘Guttika’

5. whom were rather merchants, in the period of king Suratissa. But, they are said to have
reigned wisely during the period for twenty two years until king Asela regained the supreme
power for his tenure of ten years. But, the supreme power was captured again by a Solee
invader “Elara” whom had a certain influence on the then prevailed culture, although it was
not brutal but wise. The major impact was after the invasion of ‘Pandu’ and his 4 brothers,
Khudda parinda, Tiritara, Dathiya, Pithiya whom was brutal in popularizing Hindu religion
among the population of the then “Rajarata”. Therefore, the chapter of Therawadi Buddhism
had a major drawback at the period as the monarch’s support was eliminated and with more
cultural aspects Hinduism being respected while Hindu temples and their architecture, art and
craft, language being established. As a consequence of such invasions a coincidence was the
popularization of “Mahayana” Buddhism with the support of king Mahasena.
One of the most brutal of the invaders were the 1st
Raja Raja and 1st
Rajendra who
had a very significant influence that even the agricultural culture in Anuradhapura had a
major setback as the irrigation systems, temples and monasteries were destroyed in lieu of
establishing Hindu culture. The effects were very much apparent even in the smallest of
indicators such as the moonstones which doesn’t represent the ‘Cow’ as it was considered
sacred according to Hindu belief. Further, this Hindu influence in identified in the ruins and
archeological findings such as the “Eth pahana” and “Nataraja” statue in Siva Temple no.1
and 2 in polonnaruwa. The complete destruction of the anuradhapura and polonnaruwa
culture was after the invasion of Kalinga Magha whom is regarded to have destroyed the
entire irrigation system and Buddhist culture of Rajarata resulting a complete change.
Therefore, then ‘agricultural’ and ‘irrigation’ culture was challenged as the populations had
migrated to the wet zone from the dry. It should also be noted that, King Vijayabahu of
polonnaruwa got married to a “Kalinga” princess called “Thilokasundari” which rather
enabled to a separate established ethnicity in Sri Lanka. Hence, fact of having Hindu temples
in Buddhist temples and even the Buddhist’s worshiping these gods are a direct result of such
strategies employed by the kings until being completely colonized.
The most significant cultural influence or the establishment of Tamil population in the
north of Sri Lanka was a direct result of the invasions in the medieval period starting with the
invasion of “Chandrabanu” in the period of 2nd
Parakramabahu of Dambadeniya. Hence, the
kings of Arya Chakrawarthi were establishing a very strong kingdom by the north of Sri
Lanka as they were supported by the Vijayanagar emperor in South India. Therefore, the
present characteristic of north Sri Lanka which by its culture being closely related to that of
South India was therefore a result of those invasions. These invaders in the early years were
predominantly brutal in demolishing the Buddhist culture from the north as even the Tamil
speaking Buddhists were force to take up Hinduism while destroying Buddhist temples and
annihilating Buddhists in the region. These had been very much day to day practices of
invaders such as “Sangili” which ultimately established a complete Tamil-Hindu culture from
the Buddhist culture which had prevailed before.
Influences of Mohammedan Pilgrims and Arabic Traders around 9th
century is found
mostly in the journals of ‘Iban Batuta’. As per his records, many Muslims including Iban

6. Bathutha had pilgrimage to Sri Lanka as they believe the foot print at the Adam’s peak to be
of Holy Prophet Mohamed and a holy grave of Abu Abd Allah. The Arabic traders and also
the pilgrims used the silk route to Sri Lanka. The long term result of these pilgrims and
traders were, since some of those getting established in the country ultimately creating a
separate ethnicity as Muslims.
In the year 1505, Portuguese naval
officer Lorenzo de Alameda and his shipmates
accidently arrived in Sri Lanka after getting
shipwrecked in the Indian Ocean due to a
heavy thunderstorm. This marks the very
beginning of the European colonization which
had remarkably changed the course of history
and culture in Sri Lanka. The colonization has
many different aspects of influence in to the
culture which drives in to a very vast area of
study. But, in this case, the main focus could
be derived from the fact of westernizing and
industrialization. Europe was then transforming into the industrial age and therefore, required
foreign lands and more resources to trade. In fact, the reason why Portuguese, Netherlanders
or Britons colonized Sri Lanka is to supply trading goods such as tea, coffee, cinnamon,
rubber, graphite etc. and also as a market place for finished goods such as cloths. In that
sense, it’s apparent that the traditional paddy or chaine cultivation systems along with the
hydro-culture are bothered in lieu of mass production of these export items which would
mean that Sri Lankan economic system or the cultural aspect of profession transformed to be
“depended” or rather a salary based one. This is an indication of the down fall of the
independent free flowing market which in return had caused urbanization as the urban areas
were considered the economic strongholds. Therefore, the impact to the culture is that, Sri
Lankans withdrew from their natural cultivation methods and moved on to industry. This is a
long term drawback of industrialized areas such as Colombo, as the present problems of
shanties and majority of urban population having very low living standards had been caused
because of it. It should be also noted that, colonial workforce in Sri Lanka was exploited
which resulted in the increase of local and foreign liquor consumption, hence an introduction
of the Portuguese that by all means brought in a large imperfection to the Sri Lankan society
ultimately creating a menace by present.
As mentioned by Vasco de Gama when he reached Goa, the prime objective of the
Portuguese was trade and spread Christianity. Therefore, the Portuguese in colonial Sri Lanka
also had the motive in wide spreading “roman catholic” religion in Sri Lanka which was
achieved through brutal and legislative methods as well such as offering government
positions and through missionaries. The plight of this attempt was when prince Dharmapala
baptizing himself as king Don Juan Dharmapala which was a turning point in the local
culture as he became the first Christian king in Sri Lanka. With the background being
provided through such events, some of the Sinhalese Buddhists converted their selves into
being Christians which was the case the coastal areas of Sri Lanka including those controlled
by the Arya-Chakrawarthi. For example, then the brutal anti-Buddhism king “Sangili” was
threatened to support the Portuguese missionary so that most Tamils become Christians. This
incidents creates new sub set of the entire population those were Sri Lankans but Europeans
in the conduct and the culture they preferred. Dutch in the manner as Portuguese inculcated

7. Anglican and other variations of Christianity while the British created a systematic approach
in wide spreading the Catholic religion which ultimately reached all parts of the island.
One of the key results of colonization in Sri Lanka was that, it created the factor of
being a “Multi Ethnic” country. Few of the colonial administrators, businessmen established
themselves in Sri Lanka while some of these businesses brought foreign labor in to the
country such as the India-originated Tamil nationals. Therefore, the current situation of a
mixed culture, even none of the sub-cultures being a pure originate is a result this
establishments. Hence, for example, it’s impossible to find a traditional ‘avrudu’ fiesta
without ‘Cake’, which supposed to have only traditional Sinhalese food.
The Europeans introduced a new way of clothing. Traditional Sri Lankans by the time
of colonization had used very primitive ways of clothing for normal citizens while only the
“Radala”s used a formal way of cloting such as the ‘Thuppotti’ and ‘Osari’ in the Kandian
era. Frocks, trousers, shirts, coats were introduced by those colonial rulers as many Sri
Lankans merged with them and as a result, the traditional ‘sarong’ was replaced by shorts or
trousers while the ‘cheeththaya’ was replaced by skirts over the time. Hence, it’s very rare
that Sri Lankans wear those very traditional clothing except at “Avurudu” celebrations.
Further, English as a language was widespread mainly in the British era as it was
named the Official government language. Nevertheless, these colonial rulers mother tongue,
Portuguese, Dutch or English directly influenced Sinhala language as well because some of
the terminologies in Sinhala have originated from those languages mentioned before. For
example, ‘achcharu’, ‘almari’, ‘kanappu’ etc are those inhibited from Portuguese language
which in a way enriched the Sinhalese language. Also, foreign food items such as cake, bread
getting added to normal every day Sri Lankan breakfast, lunch or dinner is definite indicators
of major cultural differences as the traditional rice and curry and many traditional cuisines
got rather neglected by the present time.
Finally, it should be noted that the prevailing education system in Sri Lanka is a result
of the missionary schools established by the British government in order to establish their
culture and impart the catholic religion and knowledge. This definitely created the downfall
of the counterpart: ‘Piriwen’ education as the steps implanted by the colonial rulers destroyed
the historic concept of “Wewa-Dagabo-Village and Temple” and hence, due to
Christianization and other factors, people were tentative to be more distant to the temple
compared to the time before colonialization.
In summary, Sri Lanka is a multi-cultural nation with a rich heritage and tradition
which I believe is a result of all these different events: good or bad that occurred in the course
of history. Hence, the identity of Sri Lanka is therefore in this factor of being multi-cultural.