Page 324 - Proceedings book

mqrdúoHd fomd¾;fïka;=j

However, the indigenous narratives, such as those in the Mahāvaṃsa, present a

different picture. These texts are not simply religious documents; they serve as
historical chronicles filled with cultural memory, social values, and political meaning.

For example, the story of King Devanampiya Tissa’s encounter with Mahinda at
Mihintale is not only about the introduction of Buddhism but also about the beginning

of a uniquely Sri Lankan cultural identity that blends religion, kingship, and place

(Geiger, 1912).

Moreover, these local understandings are not just historical, they are living. Even

today, people visit Anuradhapura and Ritigala for religious reasons, offer prayers, and
perform rituals. These practices show that heritage in Sri Lanka is not something from

the distant past, but something people actively engage with. It is a part of identity,
belief, and everyday life. Archaeology that fails to recognize this risks becoming

disconnected from the communities it claims to represent.

The comparison table from the results section demonstrates how colonial and

indigenous interpretations can differ drastically depending on the storyteller. Where
one sees architectural beauty, the other sees sacred geography; where one looks for

historical influence, the other finds spiritual continuity. Recognizing both views does
not mean rejecting scientific archaeology, it means expanding it to be more inclusive

and culturally aware.

This discussion suggests that a community-focused approach to archaeology could
provide a better balance. Local people should not be seen only as caretakers or

observers but as knowledge-holders. Archaeological research should include oral
traditions, community histories, and religious practices as important sources of

information. This would lead to a richer and more respectful understanding of Sri
Lanka’s past.

Furthermore, museums, heritage management policies, and education programs need
to reflect these indigenous perspectives. Doing so can help correct the long-standing

imbalance in historical representation caused by colonialism. In this way, archaeology
can become a tool of empowerment rather than control, giving space to the voices that

colonial history tried to silence.

303