An Investigative Study into Public Religious Perspectives, Traditional Beliefs, and Socio-Cultural Dynamics Associated with the Hurulu Devala Procession

Abstract

Man is distinguished among other living beings by leading a cultural life. The heritage acquired through this culture is known as cultural heritage. It is twofold: intangible heritage and tangible heritage. Cultural elements that are not physically visible or touchable can be defined as intangible heritage. This includes skills, expertise, customs, rituals, music, and dance. Elements that are physically visible and tangible are considered tangible cultural heritage, such as clothing, food and drink, architectural designs, and weaponry. A procession (Perahera) can be defined as a process or a ritual performed since ancient times to understand a doctrine or creative process using auditory and visual media. People in different regions hold various beliefs and opinions regarding the cultural elements unique to those areas. Furthermore, the past and present changes in these elements are identified as 'variations' (Vivayathana). This research aims to investigate the religious ideologies, beliefs, and variations existing among the public regarding the Hurulu Devala Perahera. The primary objective is to identify the religious ideologies and beliefs held by the people concerning this procession. Secondary objectives include studying the variations and examining the system of customs and rituals associated with the Hurulu Devala Perahera. This research was conducted based on a qualitative research methodology, utilizing both library research and field study methods. In the library survey, an extensive literature review was conducted using research articles, books, journals, and the internet. For the field study, villages such as Padikaramaduwa, Gatalawa, and Diulwewa, which are nourished by the Hurulu Devala and Hurulu Wewa, were selected as study areas. Data was collected through in-depth interviews, questionnaires, and observations involving 50 experts in the field selected under non-probability sampling. Both participant and non-participant observation methods were employed. By analyzing the primary and secondary data qualitatively through thematic and comparative analysis, final conclusions were reached. It can be concluded that while certain elements of the procession now involve groups from art institutes instead of traditional dance troupes, these are often based on commercial factors, and certain rituals performed at the village level to achieve agricultural goals have also changed. Furthermore, it is observed that some rituals have been altered due to pandemic situations and the impact of globalization, leading to a gradual distancing of these ancient traditions from the modern youth. As a recommendation, the preservation of this traditional knowledge can be proposed.