The UNESCO article about the World Heritage Site #450 Kandy today begins as follows:
"Sacred City of Kandy
1. Among Sinhalese, Kandy is popularly known as Nuwara. Senkadagalapura was an earlier name of this place when Kandy had not yet been a city. This name Senkadagalapura is rather unknown today.
2. There is no “Dinahala culture” in Sri Lanka, nothing like this is mentioned in any history books. “Dinahala” seems to be a spelling mistake. Correct is: the Sinhala or Sinhalese culture continued to flourish under the patronage of Kandyan Kings.
3. We could argue: The Sinhalese culture did not stop to flourish in 1815. What ended in 1815, is not the lively Sinhalese culture but political independence.
4. Indeed, the Sinhalese culture is 2500 years old. (It would have lasted only 2300 years if it really ended in 1815). But we should question: Was royal patronage enabling the Sinhalese culture to flourish? Indeed, it contributed in many ways: Without royal patronage the Buddhist order, which by the way is much more relevant for the Sinhalese culture than royalty, tended to decline. The Kandyan Kings in particular fostered a court culture, for which the famous Kandy dance is an important example. But, what is much more typical for Sinhalese culture than dependence on royal patronage is quite the opposite: independence from a strong central power. There were many periods of very weak kings in Sri Lanka’s history, the Sinhalese culture always was able to flourish without royal patronage, because it was much more organized on a regional and local base than other Asian cultures, for example local communities were responsible for tank building and other irrigation projects and their maintenance, usually in cooperation with the local monastery.
Another questionable sentence from the same UNESCO webpage is:
“The Temple of the Tooth, the palatial complex, and the sacred city of Kandy are directly and tangibly associated with the history of the spread of Buddhism, one of humanity's great religions.”
5. Kandy’s Tooth Relic Temple is held in high esteem by Buddhists from all parts of Asia and it contributes to international Buddhist relationships till the present day, correct. But it is not the case that it is “directly and tangibly associated with the history of the spread of Buddhism”. Indeed, Sri Lanka contributed directly and tangibly to the spread of Buddhism, but in much earlier periods than the Kandyan period. Anuradhapura was a centre of Buddhist scholarship attracting Buddhists from all parts of the World to study in its monasteries. It was during the Polonnaruwa period that Thailand and Cambodia introduced the Sinhalese Buddhist tradition that prevails in these countries till the present day and the monk Sapada from Myanmar visited Sri Lanka and afterwards founded a new reform order in Myanmar. It was in the 14th century that this Sinhalese reformed order finally triumphed in Myanmar after a new ordination line was introduced from Kelaniya near today’s Colombo. But Buddhism had already spread to all other Buddhist cultures in Asia when Kandy became the capital of Sri Lanka in the 16th century. The Kandyan kings indeed had problems to keep in contact with other Asian countries, since the port towns of the island were under Christian control. But monks managed to travel from time to time, the strong ties with Theravada countries in Southeast Asia never disappeared. But arguably Southeast Asia contributed more to Sinhalese Buddhism during the Kandyan period than the other way around: The Sinhalese Buddhist order was reformed with the help of the Siamese (Thai) order under Kandy’s king Kirthi Sri Rajasinha, who was more engaged in fostering Buddhism than any other Kandy king.
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