There was a man, reasonably wealthy with probably extensive properties, who belonged to a highly respected family. Suffice to say that he was the Lord of the Manor, the ‘Walawwe Hamu.’ Every few months or so he would order those who worked for him to pack his cart with all kinds of goodies. Then he would leave and would not return for a few weeks.
It was assumed that he had another family elsewhere as was quite common in those days. Some people would have known the details and others would have assumed. No one questioned because, after all, he was the Walawwe Hamu and of course because it was not entirely out of order.
Time passed.
One day a young man arrived. He was a stranger. He walked straight to the house, stepped into the verandah and there he encountered the lady of the house. There had been no sign of any respect or deference, not in word or in gesture. No greeting either. Just a query.
‘Ko?’
That would be ‘where?’
Where what? Where who? These questions were not asked by the lady. She did not ask who he was and what his business was. She turned around and went into the house. And in the following manner, informed her husband.
‘Anna aava. Gama dunnath nama denna baehae.’
Essentially: ‘There [he] has come; you could give him all your wealth but you cannot give him your name.’
The lady had put two and two together. Rather, two and two and two together and arrived at ‘six.’ She figured that a young man who was a total stranger, to have the gumption to walk into the house, show her no respect, offer no greeting and ask a question without a backstory and devoid of any detail whatsoever, had to have some kind of authority. The only kind that was relevant was a claim related to the Walawwe Hamu. It had to be a son. This explains, also, the conditions she imposed on her husband.
Apparently, the custom was that a man had every right to bequeath his entire wealth or part thereof to any son, recognized or not, ‘legitimate’ or not. However, he could give his name only to a child from a woman who belonged to the same caste, regardless of whether or not she was wealth, had some social standing or status.
I don’t how the properties were divided, but I was told that the name had in fact been given to the young man in accordance with what custom permitted.
One cannot draw broad conclusions about the prevalent social order based on this story. That’s for sociologists, anthropologists and historians to investigate. What’s important is the power of the Sinhala language.
Ko. It’s a single word. Ko? A single-word question. The context has to be obtained by a consideration of much that has transpired, the unwritten and yet adhered to norms of a particular social and cultural moment and the authority of the voice as evidenced by the sheer brevity of communication.
Ko? It’s a single word. In fact it’s a single syllable!
A language has to be extremely powerful and precise for such kinds of communication. Maybe part of the story lies in the voluminous nature of the Sinhala dictionary. The words starting with the ‘ka’ sound (ka, aka, ki, kee, ku, koo, ko, koa etc) alone make a collection more extensive than the Oxford Dictionary. When you have so many words at your disposal, you can say the same thing in numerous ways. You can say things with better clarity, confident in the knowledge that the listener is unlikely to misinterpret.
But, ‘ko?’ still amazes me, more than thirty years after I heard the above story for the first time. Ko: there’s a sociological treatise embedded in this word, this syllable. And we are not even talking about the variations of meaning that can be conveyed through varying the drag on the word, the use of inflection, the gravity of the tone or the accompanying facial expressions.
Ko? An invitation to examine. the Sinhala language, Sinhala customs, culture and how they’ve evolved, what has changed and what persists. Pretty neat, I think.
['The Morning Inspection' is the title of a
column I wrote for the Daily News from 2009 to 2011, one article a day,
Monday through Saturday. This is a new series. Links to previous articles in this new series are given below]
Other articles in this series:
Blackness, whiteness and black-whiteness
Inscriptions: stubborn and erasable
Deveni: a priceless one-word koan
Recovering run-on lines and lost punctuation
'Wetness' is not the preserve of the Dry Zone
On sweeping close to one's feet
Kumkum Fernando installs Sri Lanka in Coachella, California
To be an island like the Roberts...
Debts that can never be repaid in full
An island which no flood can overwhelm
A melody faint and yet not beyond hearing
Heart dances that cannot be choreographed
Remembering to forget and forgetting to remember
Authors are assassinated, readers are immortal
It is good to be conscious of nudities
Saturday slides in after Monday and Sunday somersaults into Friday
There's a one in a million and a one in ten
Kumkum Fernando installs Sri Lanka in Coachella, California
Hemantha Gunawardena's signature
Architectures of the demolished
The exotic lunacy of parting gifts
Who the heck do you think I am?
Those fascinating 'Chitra Katha'
So how are things in Sri Lanka?
The sweetest three-letter poem
Teams, team-thinking, team-spirit and leadership
The songs we could sing in lifeboats when we are shipwrecked
Jekhan Aruliah set a ball rolling in Jaffna
Awaiting arrivals unlike any other
Teachers and students sometimes reverse roles
Colombo, Colombo, Colombo and so forth
The slowest road to Kumarigama, Ampara
Some play music, others listen
Mind and hearts, loquacious and taciturn
I am at Jaga Food, where are you?
On separating the missing from the disappeared
And intangible republics will save the day (as they always have)
The circuitous logic of Tony Muller
Rohana Kalyanaratne, an unforgettable 'Loku Aiya'
Mowgli, the Greatest Archaeologist
Figures and disfigurement, rocks and roses
Sujith Rathnayake and incarcerations imposed and embraced
Some stories are written on the covers themselves
A poetic enclave in the Republic of Literature
Landcapes of gone-time and going-time
The best insurance against the loud and repeated lie
So what if the best flutes will not go to the best flautists?
There's dust and words awaiting us at crossroads and crosswords
A song of terraced paddy fields
Of ants, bridges and possibilities
From A through Aardvark to Zyzzyva
Words, their potency, appropriation and abuse
Who did not listen, who's not listening still?
If you remember Kobe, visit GOAT Mountain
The world is made for re-colouring
No 27, Dickman's Road, Colombo 5
Visual cartographers and cartography
Ithaca from a long ago and right now
Lessons written in invisible ink
The amazing quality of 'equal-kindness'
The interchangeability of light and darkness
Sisterhood: moments, just moments
Chess is my life and perhaps your too
Reflections on ownership and belonging
The integrity of Nadeesha Rajapaksha
Signatures in the seasons of love
To Maceo Martinet as he flies over rainbows
Fragrances that will not be bottled
Colours and textures of living heritage
Countries of the past, present and future
Books launched and not-yet-launched
The sunrise as viewed from sacred mountains
Isaiah 58: 12-16 and the true meaning of grace
The age of Frederick Algernon Trotteville
Live and tell the tale as you will
Between struggle and cooperation
Neruda, Sekara and literary dimensions
Paul Christopher's heart of many chambers
Calmness gracefully cascades in the Dumbara Hills
Serendipitous amber rules the world
0 comments:
Post a Comment