Talk:Sinhalese New Year

POV

The whole article sounds more like a promotion of the cultural event, than an objective descriptions of it. I think we need to remove the Sri Lankan prespective of the article according to wiki guideline balanced worldview and NPOV - Ritigala Jayasena (talk) 16:56, 15 April 2009 (UTC)

And I did exactly that :) Ritigala Jayasena (talk) 04:49, 30 September 2009 (UTC)

Buddhism?

I am wondering how correct it is to say that Sinhala and Tamil new year falls within Wikiproject Buddhism? Of course both Hindus and Buddhists associate some of their relegious traditions with this event. However, isn't this a cultural event, which is not associated with any particular relegion? Ritigala Jayasena (talk) 15:29, 13 April 2008 (UTC)

Removed template 'WikiProject Buddhism' Ritigala Jayasena (talk) 21:39, 4 October 2008 (UTC)

Socio-anthropological significance

Above mentioned section in the article sounds more like a promotion of the cultural event, than an objective descriptions of it. I think we need to remove the Sri Lankan prespective of the article according to wiki guideline balanced worldview and NPOV Ritigala Jayasena (talk) 15:29, 13 April 2008 (UTC)

Took the liberty to remove following section from the article Ritigala Jayasena (talk) 21:42, 4 October 2008 (UTC)

“ Socio-anthropological significance

The structure of the New Year rites, customs and ceremonies would prove an important point. The start of the New Year ceremonies is made by looking at the so-called "old moon" and engaging in a ritual bath on behalf of the passing year. Sri Lankan Buddhist influence turned this act to an act of gratitude for the past year. To Hinduism it was one of establishing purity - specially bodily purity, gradually making way to spiritual purity.

The break with the past by doing away with everything associated with it might have been a practice, as primitive people had in the past. In the sixties, it was observed, how, when a death had occurred the Veddas completely demolished their huts and constructed a new one. In the past, they left the old cave and occupied a new cave; thus starting a new life, breaking from the past.

The New Year for the Buddhists, and maybe according to Hindu practice, provided an important break with the past. It was a break undeertaken with two important principles in mind. On the one hand, you break away from the past, but do that with gratitude. This gratitude was not found in primitive times. The awe the primitive people had for natural objects (e.g. the sun, moon etc,) prompted them to worship such objects, and the Hindus gazed at the moon and bade `adieu' to the past year, perhaps with some nostalgia, but always with gratitude.

Secondly, they did this with a firm resolve to do better in the New Year. The prayers of the Hindus to gods and the transfer of merit to gods by the Buddhists were believed to a prosperous harvest and a successful New Year. This resolve was very important to both cultures - Sinhala and Tamil. It was observed on a number of occasions associated with the New Year; particularly in the astrological beliefs which gave life to certain rituals.

The gazing at the old moon and ritual bathing for the passing year were undertaken at auspicious times. Even the preparation of the hearth, lighting of the hearth, preparation of food; particularly milk rice, the partaking of meals, engaging in the ritualistic bath for the incoming year, and gazing upon the New Year moon as well as the start of economic life in the New Year - all had specific auspicious times set for them. Buddhism, although it does not believe in good and bad times, saw in it a sociological truth. A community of people get disciplined by working to time. An auspicious time once set, people believe that it is bad to work outside it. The strength of the beliefs lays the foundation for a trait of positive behaviour; working according to a time-table. It is considered as a type of modern day concept of time management, this came into the culture of Sri Lankans through astrology.

Sociologically the importance of this break is seen when the busy commercial life in the city of Colombo is observed. In Fort, Pettah and Maradana, a considerable number of petty and lower middle class traders ply their trade all through the year. The only time they take a break from the stressful work schedule is during the New Year period. From the onset of the New Year, around the 12th or 13th of April till about the 20th, one does not see the usual busy commercial life in Colombo.

The traders all go back home, and very useful break in their life is thus caused. Not only petty and lower middle class traders, but also upper class merchants who migrated to the city from the village, take a welcome break from their stressful work-schedule during this time and often visit their rural places of origin. It is sometimes their only tenuous connection with the village from where they have migrated to the town.

Stress is positively met not by individual solutions, but through cultural or social opportunities created to defuse it at the community level. The atmosphere provided with sufficient room for recreation, religious rituals, community or family interaction and the emphasis on values and norms provide an elegant opportunity to deal with social or individual stress in a creative way.

Even the solutions to conflicts is built-in to the structure of the Sinhala and Tamil New Year celebrations. The strengthening of family units takes place in the form of eating together at home according to a set plan created by auspicious times and fortified by rituals which are looked at with respect. The father and mother lead, and the children follow. They exchange gifts, paying attention to seniority, and these activities release a fund of goodwill and thus strengthen the foundation of family life.

In the community, social visits are made, and usually a plate of oil cakes, milk rice and plantains are sent from one house to the other. Each one reciprocates by continuing the chain of mutual exchange. Even those who for some reason or other have developed ill-feeling, exchange such food.

The value of paying respect to elders is found underlying all phases of New Year celebrations. It is one of the vital reasons that motivates young people not to forget their parents in their old age.

”

Rituals

Removed the entire section of the article and placed it in the talk page below. The wording is non encyclopedic and with POV bias. Once this is re-worded in a appropriate way, it can be placed back in the main article - Ritigala Jayasena (talk) 05:31, 17 April 2009 (UTC)

BTW, I don't really think the content below is needed in the article. I am leaving this in the talk page as an example of HOW NOT TO WRITE an encyclopedia article. Ritigala Jayasena (talk) 05:32, 9 December 2009 (UTC)

“ ===Bathing for passing year===

The customary bathing for the passing year is equally important facet. Herbal bath gives physical purification. When one takes a herbal bath over the entire body, anointed with gingelly oil or mustard oil that provides a soothing effect for the body. Herbal baths are prescribed in Vedas too.

For this year (2009), water mixed with the Juice of Nuga leves is recommended. Body massage and herbal bath promotes blood circulation, and it is considered the best method of maintaining positive health.

Promote family bonds

Another salient feature of the New Year is to respect the elders and to strengthen relationships with neighbours. Usually, visiting relations and friends and exchanging presents, greeting them with a sheaf of betel is the order of the day. Betel is considered a sacred herb with many medicinal values. Chewing of betel along with cloves, cardamoms and arecanut after a meal is considered the best way to strengthen the gums. A chew of betel cleans the mouth, and wades off bad breath. The juice of betel leaves promotes digestion, kills organisms which are harmful to the body. The value of betel is also appreciated in Buddhist literature. Building up confidence, love, friendship and hope among elders, relations and friends plays a great role in achieving mental, physical and social well being. Arrogance, hatred, sorrow, pangs of jealousy, cruelty are all considered as mental illnesses. Exchanging sheaves of betel and paying respect to elders brings about a new feeling of freshness.

The elders feel that they are accepted, wanted and venerated by their kith and kin. This warmth helps to a great deal to the elders in maintaining good health and vitality.

Nonagatha

The nonagatha is the transitional period in the planetary movement and considered to be inauspicious to start any propitious work. Therefore, this time is set apart for religious observances. Ayurveda envisages a method of treatment known as Daivavyapasharaya or spiritual therapy. This therapy involves the use of mantras or incantations such as Aushadhi or sacred herbs, Mani or precious gems, Mangala or propitiatory rites, including oblations, bali or offerings and homa or sacrifices, Niyama or vows, prayaschitta or cremonial pevitence, uparasa or fasts swastyayana or prostrations and pranipata - gamana or pilgrimages and so on.

Ayurveda explains that transitional period at different seasonal variations changes an imbalances in the body humours or forces namely Vata, Pita, Kapa. Therefore it is advised to have light food or complete fasting (Langana) during such periods. So that minimal fluctuation in the three Dosha will take place. Therefore during nonekata it is the custom to be aloof from all normal activities and to confine only to religious observances.

Food

Food plays a major part in the celebration. The food which is consumed during Sinhala New Year is supposed to have many nutritious values. Sweet meat such as Mung Kevum, Konda Kavum made of brown rice, flour, Unduvel made of undu are indigenous sweets.

Complement of New Year

Anointing of the head with Nanu (medicated shampoo) and oil is described in Ayurveda as a way of promoting health, specially massaging the scalp with oil and cleaning the head with medicated decoction known as Nanu. It promotes the growth of hair. It improves a sound sleep and balances the body humours. These rituals and New Year custom are healthy. Therefore they should be incorporated in our daily life for greater progress and prosperity.

”

Requested move

The following discussion is an archived discussion of a requested move. Please do not modify it. Subsequent comments should be made in a new section on the talk page. No further edits should be made to this section.

The result of the move request was: page moved. Vegaswikian (talk) 21:10, 3 December 2010 (UTC)

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Sinhala and Tamil new year → Sinhalese New Year — Sinhalese New Year and Tamil New Year have been separated into different articles. Blackknight12 (talk) 22:44, 26 November 2010 (UTC)

The above discussion is preserved as an archive of a requested move. Please do not modify it. Subsequent comments should be made in a new section on this talk page. No further edits should be made to this section.

Buddhism vs Hinduism

Hi, on the introduction i can see a comparison between Buddhism and Hinduism which i believe is not necessary for this topic Their philosophies were running along parallel dimensions, except for certain ultimate truths concerning the self, the way to achieve emancipation and the nature of a creative god (which Buddhism denies) and nirvana My knowledge of Hinduism is insufficient to comment on the above line but the information seemed out of place for the article. Thanks :) Malithyapa (talk) 02:46, 4 January 2012 (UTC)