ANAMITIRALA AND
EXERCISE OF SUPERNATURAL POWER
By Dr. Dharmadasa Tennakoon (Ph.D)
By Dr. Dharmadasa Tennakoon (Ph.D)
Preamble:
Within the folk cultural system, Anamithirala is the most important and
unassasible person in the village, as he is the man coincided with God to
perform God’s power for wellbeing of the community. God extends his power over other supernatural
creatures named in this text, and exercise rivalry with them. We have heard fables of actions of community
Gods, devils, demons, ghosts and ghouls, some are more fearsome, but we have to
accept and realize that these invisible bodies come to appear front of human,
in their localities with facades of different visions. Power and behaviors of these creatures are
unassasible by human power. It is widely
known that devils and devil-linked other creatures invisible, but they exist in
an environment side by side with communal GODS.
The people believe, The Gods bring good will human, but devil and devil
like other creatures come upon humans mainly to give evils, ills and
misfortunes. The people always bear
superstitious attitude towards devils, devil-like creatures and witch
doctors. The communal Gods to have appear
as “godfather” to community. In this
text, it is attempted to give an account on, how the anamithirala is important to society, and the state of art of the
way the God ascending/transmitting in to human soul, and the way how God fulfil
his functions for the wellbeing of the community.
 |
| "Gurunanse" Treating to a Devil Affected Man |
Superstitions of Evils of Devils
Yaksha and Bhootha
The folklore, particularly in the Vanniculture, has extended a huge
knowledge of norms and systems in which they have had prepossessed the notion
of superstitious powers and existence of supernatural beings. The social legendary literature has presented
many explanations reconfirm the manner how that the supernatural powers had been
coexisted cohesively with the human nature.
Generally, the fact that many studies have given ample accounts on the
beliefs of devils, demons, and other types of invisible creatures (yakka, bhootha, and thevatha) with superhuman nature as they believed to be existing in
this world so as the folks everywhere in Sri Lanka have had believed and
adhered to that realm of supernatural natures, that beliefs have been deeply
rooted in the folklores of vanniculture.
These creatures have extrasensory
existence and powers. Many people have
attempted deeply see where did this superhuman creatures come from, and tend to
believe they come from extraterrestrial cosmos. But, there are much evidence to
suppose that they are existing wit in the limit of our earth. Some clans of
folk believe the creatures are existing in the same environment that humans are
living.
The folk in vanniculture has adopted many rituals
and rites to mitigate the effects of devils in all the fields of their
activities, i.e. in agriculture, in hunting, in forestry and in fisheries. In agriculture, they believe that devils are rivals
with humans and always attempt to steal yields, and the farmers follow
traditional rituals to control such things.
In hunting, it is believed that devils attempt to misguide the hunter,
and keep animals far away from the path.
According to folk beliefs, the hunter should follow the rituals
particularly for “vadiyakka”, the
devil of hunters. The same procedures to
be followed in forestry and fishery as folk have ritual accord to follow.
Descending Powerfrom God Vishvakarma/Vesamuni
Descending Powerfrom God Vishvakarma/Vesamuni
 |
| "Anamithirala" Charming a "Yanthra" for Patient
DescendingPowerfromGod Vishvakarma/Vesamuni
|
The folk culture in Sri Lanka
has generated and adapted enough knowledge for us to believe of existence of
such supernatural powers, and their evils to human nature. Developing human power to rival with such
powers, and evil effects, the legendary clangs of folk priests had developed
systems to pray and communicate with universal powers/cosmos powers, as they
believe that power comes from Gods, that they believe, all the supernatural
beings act under the guardianship of the most powerful God named as “vishvakarma” “vesamuni’ or “vishvavarna”. The God-linked rituals are followed by the
folk under supervision and advice of elderly persons. In addition to communal God, the
therapeutics, both physical and supernatural are being practiced by particular
persons in village, generally called “Vedarala”,“nakathrala” and “Gurunanse”.
CONDUCTORS OF THERAPEUTICS
The Communal God, Anamithirala,
Witch Doctor and Vedaraqla
The culture has reinforced and
forged such knowledge generation to generation, and that knowledge consist with
paramedical practices such as: dancing of bali
and thovil (nowadays consider as
mental therapies), chanting manthrams,
and ascending to use of power of Gods or thevathas
by prayers. These therapeutics, for
mental and physical ills caused by devil evils, have been adopted as a
mainstream of indigenous medical practices. The Vedarala
is key person in these therapeutics, as he is the indigenous doctor/local
doctor treat for mental or devil evils, and for physical disorders/sickness, as
he is also act as a witch doctor.
The gurunanse is a witch doctor, who practices chanting manthrams and practice bali and thovil treatments for evils of demons and devils. The God’s direct involvement in curing such
evils is done through an “Anamithirala”,
as the soul of God can ascend to the soul of anamithirala and act in human appearance to treat the
patients. This system has been widely
practiced in vanniculture, and I have
had an opportunity to observe practice of this system sixty years ago. I was convinced that God or godlike
supernatural creatures are existing in this world, and they, although they are
invisible in physical nature, they can exist and communicate with the people,
and they can act in every manner using the physical body of a man to use it as
the mean to do so. This physical body of
man is known as “anamithirala”.
The Rituals to Follow to Prevent Evils
The stories in the social relations embedded in functionary realms of
devils and evils as seen in the folklores are common to any culture and
observable with different roots and dimensions.
The stories are risqué in nature to hear by outsider. Devilish visions in any culture proceed with
different ritual practices to follow by folk to overcome evils and unfortunes/infortunes
caused by devils (by daemons and in some cases by ghosts). The human souls have opportunity to maintain
relation with communal Gods named as devathavas
(similar to guardian angels) and to follow the social actions and guidance
given by such angels, and to follow the rituals confirmed by the old communal
priests (irrisies). In accordance
with the folklores of rural communities, they (community) were adhered to
follow social accords of ritualism.
The
social systems have developed and conditioned to rites of passage of in the
every steps of the life, i.e, birth, during pregnancy, at marriage, at death;
and in good events of life such as building a house, commencing key activities
of agriculture, initiating new business, accepting new ranks in the community,
etc. follow the rites to prevent from devil evils, social evils such as eye
evils, and other unfortunates that could affect by invisible natures. The ritualists, such as elderly persons in the
community, nakathrala, vedarala, and kapurala guide the community to follow rites and rituals at occasions,
and folk need to keep them informed on such occasions. The beliefs that are interrelated with such
rites, rituals and associated therapeutics are should not be considered as
unfounded social issues. Since the old
ages (may be 15,000 years old) human being have gradually developed, reinforced
and conditioned these fraught of beliefs and concepts with their firsthand
experience in endures of supernatural beings, and all the set of knowledge has
been passed generation to generation. These concepts and folkscience cannot retest
by modern science, as they are deeply rooted in the divine visions.
 |
| God Acsending to Human Soul |
GODS ASCENDING TO HUMAN SOUL
Role of Anamithirala
According to socially accepted
beliefs, the communal Gods ( we can visualize this soul as God-like
supernatural creatures or angels as folk connote this soul as devathava in their local
conceptions. There a variety of communal
gods(devathavas) in the Vanniculture folklores, with slight
differences of norms in practice. Kambili Devathava, kalu kambili devathava and Rathna
Kambili devathava are most powerful Gods as they are with powers to
overcome devilsome effects to humans and to treat physical disorders in the
human body. Illandari Devathava is another God that could practice similar
powers. The Goddess Khali (folk name
this goddess as a kind of Yakshanees (female
version of yakka or devil), and she has number of appearance as: Vanduru khali and Sohon khali, those are most violent in some occasions. The Goddess Muthumaree is a worst version of devathavees(goddess or yakshani), as she can punish humans those
who do not fulfill accords and offers.
All these supernatural powers as they announce themselves they can punish human up to death(valikotteta Ganeema). All these superhuman souls declare themselves as God/Goddess (devathava/devathavee). It is said that all these Gods and Goddess should get permissions (varam ganneema) from God Vishvakarma (vessamuni). I have seen the way of acts and systems of communication by these creatures. They can speak Sinhala, but accent is different with the folk accents. I have heard Gods declare they have come to human soul with permission of God ‘Vishvakarma’. The God declared that he could come to soul of a man, but only to soul of his soul mates who follow divine rituals. A number of Gods can be ascended to one human soul (to Anamithirala), with a time span, according to the patients and kind of illness. I have observed one day, the Illandari Devathava ascended to soul of anamithirala at 4.00PM, and treated to devil ascended patients, after an hour, God went off (sihidenava). Next, Goddess Sohon Khali ascended to soul of Anamithiral to catch up and punish to a devil came in to the life of a woman.
 |
| Local God Request Power From God Vesamuni. |
All these supernatural powers as they announce themselves they can punish human up to death(valikotteta Ganeema). All these superhuman souls declare themselves as God/Goddess (devathava/devathavee). It is said that all these Gods and Goddess should get permissions (varam ganneema) from God Vishvakarma (vessamuni). I have seen the way of acts and systems of communication by these creatures. They can speak Sinhala, but accent is different with the folk accents. I have heard Gods declare they have come to human soul with permission of God ‘Vishvakarma’. The God declared that he could come to soul of a man, but only to soul of his soul mates who follow divine rituals. A number of Gods can be ascended to one human soul (to Anamithirala), with a time span, according to the patients and kind of illness. I have observed one day, the Illandari Devathava ascended to soul of anamithirala at 4.00PM, and treated to devil ascended patients, after an hour, God went off (sihidenava). Next, Goddess Sohon Khali ascended to soul of Anamithiral to catch up and punish to a devil came in to the life of a woman.
They are themselves have acquired power from
God Vishwakarma (alias God Vesamuni) to perform powers with human
beings; and they could practice power to throw away devils, to catch up devils,
to practice para therapeutic to devil effects/ills, practice witch doctors’
therapeutics, treat to physical disorders of human body, as that vedarala and gurunnanse practice such practices. The Gods themselves declare that they have
read and in memory of 60 Poth Guls (60 libraries). The educated people in the community are
being puzzled to hear this, and they themselves arguing how come this God is
competent in practicing traditional medicines and other therapeutics as it is
an invisible creature-soul; it is not a human being. And, the anamithirala
is an illiterate person, have not read any traditional medical books, he is not
competent to practice medicine at his personal capacity to do so. It observable in such occasions that Gods use
all organs of human body, including heart and brain, and hands and legs, eyes
and ears; and manipulate such organs in actions and in communications.
The Yakshani Transcended
to Woman’s Soul
It is true, that devil affected or devil transitive man/human can say he
has God in his soul, and he pretends he has power to cure ills and tackle devil
evils. The devil soul in human body also
declares as him is a God. The witch
doctors can easily identify and decide whether he is God or devil. The devils who come to the soul of a man in
the community begin to deceive to the people telling that it has come to the
life of man, because the man is his soul mate.
The witch doctors take this man or woman who is ascended by a devil or
demon before one of communal Gods (devathava). The devil or daemon first refuse to go to the
community shrine (devalaya), the
place of God. It is believed that the
devil or daemon has shrewd tension; devil (yakka) is a shrewd and crafty beast,
but his deceit is uncovered by the God at the Devalaya. The devil’ all
strategic tactics are become invalid, and eventually become liable to divine
punishments.
One day, in 1955, I got opportunity to watch and observe how a devil
affected people behave before the Gods.
A father and a mother brought their devil affected daughter, a
woman, to the community shrine (devalaya), and they requested the God to
expel the devil soul from her body. The God started to communicate with devil
in devabhasha (divine dialogue). The God questioned the devil (in woman); God
asked “do you leave the soul of this woman?.
The Devil in woman replied “I will not leave”. The God asked this question three times, and
every time the devil in woman refused to leave the human body. The God threatened to the devil in woman, and
began to assault with holwela(a tool
of God to assault devils). And God
ordered the Kapurala to tie the woman to the kambakanuwa(a wooden stem to tie up devils). The God began chanting manthram beating the devil-in-woman
with a bunch of coconut flowers. This
time, the woman shrieked with intense shrill sound which was deep and fearsome
to me. Now, devil has been tamed as that
ascended devil to this patient began to shrift everything before the God. The God satisfied having shrived to the
Devil, strongly with deep voice ordered the devil to leave the patient, the
woman. The devil agreed to leave the
woman’s body, and God asked the devil to evince the people as devil left the
woman’s body, and devil promised evince by breaking a branch of the palu tree. Suddenly
woman moved here and there and gave a pity look at her parents, and people
heard that a branch of palu tree is
broken. The God explained that the devil has been expelled
from her soul.
The witch doctors or gurunanse and vedarala also have the arts of therapy to treat evil eye misfortunes
and to detach devils/demons from human soul. I have heard a number of gurunanses or witch doctors had lived in
our locality during 1850 -1940, those who had competency in the witch crafts,
and chanting manthrams to activate
divine power over evils of devils. All
their materials of witch craft and recipes of medicine were written on palm
leaves, and made them in to books with safety bindings.
God Ascending to Human Soul- A
Miracle Experience
I have observed the way that the God
is ascending to human soul, to anamithirala
or vahanakkaraya (a human soul),
in 1955. The kapurala and the team of udakki drummers bear the responsibility
to keep the shrine-house (devalaya) clean,
and to prepare the shrine-desk at the devalaya
with flowers and ascentics. The kapurala
place a pan of flowers on the betel leaves and oil lamps, with other lamps
called pandam on the wooden desk or yahana of the shrine-house. When all the rituals are completed anamithiral or vahanakkaraya prepare to dress his rosaries, and the kapurala helps
him. The costumes and rosary of anamithirala differs with different Gods
to Ascend. These costumes and rosary are
mostly beautiful and give an excellent impression. Having completed the dressing of rosary, anamithirala worship with hands to the yahana praying god to ascend. The
udakki drummers are to chant verses playing their udakki inviting God to come.
The kapurala is the caretaker at this movement, and he needs to catch
tightly the body of anamithirala. In a few seconds, anamithirala begins to shudder and gradually come to normal, and
at ones hoot three times. I have heard
the elder people were talking that, at the movement of ascendance, the anamithirala or vahanakkaraya begins to shudder and shudder, and shrills with hoots
in deepest voice and risqué sounds a three times, when the soul of the God
ascend to human body. After this
happened, the human body is functioning by the soul of God. Reactivating the functioning of human body
may be occurred when the God leave the human body. When the God is ready to detach from the soul
of anamithirala, God ask udakki drummers play and chant verses to
leave. When God detached from the human
soul, the anamithirala’s body become
rigid and painful, and the kapurala needs to tackle the movement
carefully. After the detachment of God,
the anamithirala asks from the
kapurala and others about the things happened during the time of God’s
ascendancy to him, normally as he wishes to hear about credit by people of the
God.
Devil’s Transcending Power
 |
| "Gurunanse" Inspecting a Devil Transmitted Person |
In fact, that local Gods, devils, daemons, and ghosts have transcendent
power to enter in to human soul. All
these supernatural creatures have power to exercise charms, foretelling, and
practice shanthikarma (i.e. chanting
dehikapeeme manthrams), a series of
treatments to eye evils(witch eye effects), and misfortunes. According to the legendary informations in the folklores in Vanni Region, there has been much rivalries
between local Gods and other invisible creatures, like devils, daemons and
ghosts. It is believed that the divine
power is vested only in the Gods. People
believe that other supernatural creatures tend to deceive human, and attempting
to come in to human body only to give misfortunes and evils.
Devils, Daemons and ghosts are not visible, but by accident, one can
confronted with them. These creatures
live in formless manner, but when they come before a human with a live body in
different visions, they can communicate with humans, and attack to human. We have reports of such appearance, that
devils appear as a big dirty pig, or as a ragged old person, wearing rags of
dirty cloths. The hunters have seen
devil cross before them in the shape of big dirty pig, the pig slowly runs
towards inner area of the jungle, in order to misguide the hunter towards the
more risky sites in the jungle, and the experienced hunter knows how to escape
from these events. The devils may change their appearance as they can appear as
animals, birds etc. Once, a team of
hunters have seen a violent elephant standing on the rocky plate in the jungle
where as people believe that a treasure of gold and diamonds has been deposited
by an ancient ruler. The guardian devil
exists there to protect the treasure, and hunters knew that devil was appearing
as an elephant. The hunters know that
devil could transcend to their bodies and make them more confused; sometimes
they could suspect each other and make quarrels and dispersed.
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| 'Gurunnanse" Stricktly Threat to Devil to leave the Human Body |
I saw a Yakkshani
I have seen a yakshanee, a
female devil: when I was 9 years old in 1958 in one evening, at the time of
sunset, I was walking in a shrub, an abandoned chena of my parents. I had a
knife(ketta) in my hand, I took it to
cut a pieces of woods to make a track to rabbits. Suddenly I heard a woman’s voice from 50
meters away, then I saw, a very old dark color woman wearing a rag of dirty
cloth, screaming smooth sound of “hh-hpooi”,
and half bending to ground running toward me.
Jut, quickly I ran away to my house backyard, and shouted “who are
you”. My grandmother quickly came to me,
and questioned what happened, and I told the story to her. He took me house, and explained that
incident as devil appearance. According
to her, I have seen, one female devil called “Niyandagale Yakshani”, coming from old ruined shrine where old
reassures are deposited under the rock, in faraway jungle, called “Niandagala” and she (yakshani) going to another old ruined shrine with old treasures
called “Serugala”. My grandmother explained me, it was lucky
that I could escaped from yakshani,
otherwise, I could have much misfortunes from her.
 |
| Charming "Manthram" to Control the Devi |
Shanthikarma
The systems of “shanthikarma”
exercised by witch doctors are different from person to person and region to
region. The major modules of “shanthikarma” are bi-model: (1). Chanting
“manthrams”/charms by
chanters/charmers, mainly witch doctors; this involves “dehicapeema”, “ noolmatireema)
and charming “yanthra”, to wear by
the patients for all devil evils and physical disorders/ills, (2). Dancing of
“bali” and “thovils”. This system involves both dancing with
chanting prayer verses and chanting manthrams
and charms. All these systems are
practiced by which doctors and “vedaralas”;
and are focused on devil effect, which eye effects and physical disorders. The local Gods also practice these bi-model “shanthikarma” treatments. The local Gods have read and kept in memory
all missals of manthrams and
indigenous medicine, Gods have claimed themselves. The witch doctors and “vedaralas” have all missal
books in medicine and shanthikarma,
wrote on palm leaves, which are inherited them by decent, and pass their
knowledge and books from decent to decent by lineal path of inheritance. All this knowledge has been developed with
dreams of thoughts and realities and exists overwhelmingly with customs of
cultures.
 |
| "Gurunnanse" Pay Homage to the God, and Sacrifies Food to Gods |
LEDEND OF CONNOTATION OF DOMESTIC WORDS
I submit legend of connotation for domestic words I have used in this
text for reader get inner vision of my explanations.
Anamithirala=
God’man/a counterpart human soul of God/God transcend or ascend to soul of this
man when God needs to practice power in the folk society.
Vahanakkaraya=
God’s man/God himself introduce this man as vehicle of God/vahana means “vehicle).
Deiya/Devathava=
God/God hiself introduce that he is “devathava”
Guru=
a teature/witch doctor
Devalaya/Devala
Bhoomiya= type of booth prepared for God to perform.
Gurunnanse=
witch doctor/charmer
Kapurala=
a man act as helper and servant of God who is attending to fulfill rituals.
Vedarala=
an indigenous doctor
Mantharakaraya=charmer/chanter
of manthrams
Kattandiya=
witch doctor/charmer
 |
| After paid Homage to Gods, "Gurunnanse Comunicate with Gods, in a Meditation Movement |
Japakaranawa/manthara
Japakaranawa= charming manthrams
Malayali
Gurukam= charms in Malayali Language
Gurukam/Gurukamkaranawa=charms/practice
charms
Kolmura
Kavi=verses or poetry to sing for God
Kolmura
Kiyanawa= chanting verse or poetry playing udakki for God
Andagahanawa/Yakata
Andagahanawa= God call to devil(yakka
kandavanawa)
Kodivina/Kodivina
Kapanawa=practice to give evil/devil trapping to human.
Shanthikarma=
a series of divine therapeutic practice to heal evils from devils, and evil
eye, these practices are attended by witch doctors, too.
Shanthikarma
Karanawa= practice of therapeutic to heal ills.
Arakshavak
Danawa= charming “yanthra” to
protect patients from devil vision.
Ge
Arakshakaranawa=protecting house by charms from devil effects.
Idama
Araksha Karanawa= protecting land by charms.
Dehikapeema/Dehikapanawa=
cutting lemons by charming verses of manthra.
Bali=
dance by witch doctors or charmers, playing drums to heal evils.
Thovil=
dance with charming and playing drums to heal evils
Devale=
thatched and daub booth/hut for God to perform.
Udakki=
a type drums/a type of hand drums playing in bali and thovils.
Udakki
Gahanawa=a kind of hand drums/ playing udakki drums
Holwela/Kasaya=
a rope like tool made of leather used by God to beat devils.
Wewala=
a tinny stem of wewal used to beat
devil.
Polmala=
a bunch of coconut flower used by God to beat devil.
 |
| First "Anamithirala" Should Pay Homage and Sacryfies Food to All Local Gods
Puwakmala=
bunch of flower of ariconuts.
|
Kambakanuwa=
a strong stem deeply fixed in earth to tie devils.
Kambililanuwa=
a strong tinny black rope made of wool used to tie devils.
Yahana=
a mesh made of wood sticks to offer food and flower to God.
Yahandenawa=
prepare the mesh with offers following the rituals.
Gotudenawa=
offer food to God or devil in a gotuwa/a
cup made of banana leave.
Billa/Billak
Denawa= sacrificing living creature to devil.
Bili
Gannawa= taking living creatures by devil, putting them in death.
Bili
Poojawa= a system of offer animals to God or to devil.
Le
Denawa= dringking blood by devil.
Bootha/Boothaya=
a invisible devil like supernatural creatures.
Boothadosha=
evils from bhootha.
Ana-
Vina/hadihoonium= a types of vicious practices by witch doctors/charmers to
attach and bring upon the evils from devils/demons/ghosts to human.
Bandana=
tie or attach of devil effects to human soul by charms by witch doctors.
Bandana
kapanawa= expelling devils by charms the devils tied up to human soul.
Yakka/yakshaya=
a male devil
Yakshani=
female devil
Yakshadosa=
evils and physical and mental disorders caused devil effects.
Perethaya=
invisible creature, it is believed that this creatures are very dirty, and
hiding in corners of house and can put evils to human; it is believed this
creature can have come from death relatives souls.
 |
| "Gurunanse" Getting Power From the Local Gods |
Perethadosha=
ills/evils/misfortunes caused by perethaya.
Kumbhandaya=
perethaya like invisible creatures.
Avathara=
mind confusing visions of devils/daemons/ghosts.
Avathara
peneema= seeing mind confusing visions of devil/demon/ghosts.
Holman=
act of devil/demon/ghost to threat and bring fear to human.
Holman
dakeema= seeing such devil acts.
Bayawenawa=
get threatened and feared to devil/demon/ghost
Yakka
Gahanawa= beat devil/demon/ghost to human.
____________________________________________________________________
____________________________________________________________________
DR. DHARMADASA TENNAKOON
[B.A; PG DIPLOMA; M.A; Ph.D]
SOCIAL SCIENTIST
[EX. SENIOR RESEARCH FELLOW AT HARTI, COLOMBO, SRI LANKA]
ADDRESS: 27/6 MENIK WATTA, KALALGODA, PANNIPITIYA, SRI LANKA
EMAIL: dingiri50@gmail.com Teleohone: +94 72 865 8467
_______________________________________________________________________________
I HAVE COVERED MY HIGHER EDUCATION IN SEVERAL FIELDS OF SOCIAL SCIENCES
*B.A. in Geography, [second class honours], University of Ceylon, 1972;
*Post Graduate Diploma in "Land Settlement and Development", University of Colombo, Sri Lanka, 1977;
*Field Certificate on "Jordan River Valley Development Project", University of Jordan, Jordan, 1986;
* M.A. in Rural Social Development, University of Reading, U.K ,1987;
*Certificate of "Social Science Research Methodology", University of Peradeniya, Sri lanka, 1980;
*Ph.D. in Development Studies, Deakin University, Australia, 1996;
[B.A; PG DIPLOMA; M.A; Ph.D]
SOCIAL SCIENTIST
[EX. SENIOR RESEARCH FELLOW AT HARTI, COLOMBO, SRI LANKA]
ADDRESS: 27/6 MENIK WATTA, KALALGODA, PANNIPITIYA, SRI LANKA
EMAIL: dingiri50@gmail.com Teleohone: +94 72 865 8467
_______________________________________________________________________________
I HAVE COVERED MY HIGHER EDUCATION IN SEVERAL FIELDS OF SOCIAL SCIENCES
*B.A. in Geography, [second class honours], University of Ceylon, 1972;
*Post Graduate Diploma in "Land Settlement and Development", University of Colombo, Sri Lanka, 1977;
*Field Certificate on "Jordan River Valley Development Project", University of Jordan, Jordan, 1986;
* M.A. in Rural Social Development, University of Reading, U.K ,1987;
*Certificate of "Social Science Research Methodology", University of Peradeniya, Sri lanka, 1980;
*Ph.D. in Development Studies, Deakin University, Australia, 1996;
I have published a book on " Dimensions of Rural Poverty In Sri Lanka", HARTI, Colombo, Sri Lanka, 2000.
At present, I am reading on several fields i.e., Freedom/Liberty, Profiles of Poverty among working class people, Folklore in Sri Lanka, Peace and Order, and Interlinks of Economic Development and Social Change in Developing Countries.
I expect comments of readers of my articles, your kind cooperation may improve the quality of my writing.
Thanks
Dr. Dharmadasa tennakoon
___________________________________________________________________________
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