The resourceful climate that led to the attainment of independent status had two main pressures. First, there was a desire among the indigenous population to reclaim their lost identity, which had been influenced by colonialism. The colonial rulers, including the Portuguese, Dutch, and English, played a significant role, with the English exerting a particularly strong influence.
The second pressure for independence stemmed from the British rulers’ understanding of socio-cultural identity. Initially, British colonial rulers, including the first governor Fredrick North, believed that maintaining control required implementing certain measures. This involved promoting the teaching of English and establishing English schools in various cities, such as Colombo, Kandy, and Matara.
Consequently, Missionary schools emerged in different locations, contributing to the gradual spread of English education. Additionally, the British rulers encouraged religious conversions to enhance the social status of individuals, such as Mudliyars, Gage Mudalis, Vasala Mudalige, and Tolka Mudalis. This strategy aimed to connect their family patterns to a more prosperous vision, helping them ascend the social ladder and attain certificates of merit from the British Dominion.
Cultural shifts
This scene effectively illustrates the transformation of the general masses’ conscience to adapt to an unconventional shift in their way of life. The affluent families in the country seized the opportunity for social advancement by adopting Western customs, referring to their parents as ‘mummies’ and ‘daddies,’ and their elderly relatives as ‘uncles’ and ‘aunties.’ However, this was frowned upon by a significant portion of indigenous opinion leaders who were deeply rooted and independent.
These opinion leaders, predominantly lovers of classical literature and religiously inclined, represented a diverse indigenous population, mostly educated in local schools or through self-directed learning. Notable figures include the Most Ven. Hikkaduwe Sri Sumangala Thera, Most Ven. Ratmalane Dhammaratna Thera, Anagarika Dharmapala, Walisinghe Harischandra, journalists Pandita Dharmaratne and Munidasa Cumaratunga, and writers like Piyadasa Sirisena and poets like Ven. S. Mahinda of Tibet, well-versed in oriental languages.
Individuals such as John de Silva, Sir D.B. Jayatilaka, and Dr. C.W.W. Kannangara, along with other influential figures, spearheaded movements that likely convinced colonial rulers about the dignity sought by the indigenous population. Historical records reveal instances where high-calibre local government agents received education from learned Buddhist priests, such as Governor Hamilton being a pupil of Venerable Hikkaduwe Sri Sumangala.
Moreover, colonial rulers like Lodringon and Emerson Tennent expressed appreciation for learning under erudite scholar monks. This convergence of two streams, the indigenous scholars and colonial rulers, contributed to a mutual understanding that played a pivotal role in achieving the desired independence. Some colonial rulers even expressed admiration for the scholarship of figures like Sir James de Alwis, who translated the significant Sinhala grammar text, Sidat Sangara, into English. It is noteworthy that, despite his erudition, de Alwis remained a Catholic, possibly due to familial pressures at that time.
Intellectual foundations
Vidyodaya Pirivena in Maligakanda and Viyalankara Pirivena in Peliyagoda were established in 1873 and 1875, respectively, with openings officiated by Venerables Hikkaduwe Sri Sumangala and Ratmalane Dhammaratna. In the post-independence era, these institutions played a crucial role in shaping public opinion towards the necessity of breaking free from colonial influence to foster a more enriched cultural environment in the country.
The scholars involved in advocating for independence were not solely oriental experts but were also proficient in English, Latin, and Greek. This presented a significant challenge to colonial rulers who had established English missionary schools with well-known names like S. Thomas, St Joseph, Wesley College, Trinity College, and de Mazenod College across the nation.
An intriguing development during this period was the gradual inclusion of Pali, Sinhala, and Sanskrit teachers into the faculties of these institutes. In many cases, the oriental scholars proficient in teaching these languages were also well-versed in English, adding an extra layer of depth to their educational impact.
This trend had a profound effect on both students and governing bodies. Even in institutions like Royal College, a bilingual scholar was often considered more suitable. While there was a prevailing inclination towards Western ideals, another stream emerged, advocating for an independent status. This shift in public opinion was influenced by the political and cultural developments in India.
The pre-independent media landscape played a pivotal role in promoting national liberation through predominantly print media. Periodicals like Sinhala Jatiya, Sinhala Bauddhaya, Sainahal Balaya, Lakmini Pahana, and Sarasavi Sandarasa spearheaded this commitment. This trend persisted in the field of print media and extended to the socio-cultural communication scene for electronic media.
Academic oversight
A noteworthy aspect across these media structures was their non-commercialized nature, providing a platform for the expression of creative skills. This characteristic was seen as a continuation of the spirit inherited from both the pre-independent and post-independent eras, reaching its peak around 1956.
From an academic standpoint, certain aspects of these factors have not received in-depth scrutiny. The words of the esteemed poet and journalist Munidasa Cumaratunga resonate with me:
“The need for a creative reevaluation is essential for uplifting society, rather than succumbing to a slavish mentality through foreign influences.” It is evident that the political dynamics leading to Independence in 1948 were not merely a gift of necessity but a hard-earned achievement rooted in a profound understanding of a national socio-cultural struggle for self-liberation. Some factors in this process may remain obscured due to conventional historians relying on sources readily available to them.
Today, it is imperative to revisit media-centric events through the lens of our knowledge in communication sciences. We recognise social responsibility as the guiding principle of the media structure, with the central theme being liberation from colonial bonds. When interpreting the poems of figures like Ven. S. Mahinda or Piyadasa Sirisena in this context, a Western-oriented literary critic might overlook their creative prowess. This occurred even in the period leading up to Independence, as university education, heavily influenced by Western ideals, tended to disregard the national conscience inherent in local creative endeavours.
This trend persisted after the establishment of the two universities initially named Vidyodaya and Vidyalankara. The indigenous teaching patterns were not sustained, as they became part of the Western-oriented academic structure at Peradeniya University. The repercussions of this mindset are still evident in the research output of these universities, perpetuating a stigma that hinders a comprehensive understanding of the nation’s history and cultural development.
