The cave monasteries of Sri Lanka are integral to the island's Buddhist heritage, providing valuable insights into the monastic life and religious practices of ancient Sri Lanka. This study focuses on the Mayuragiriya Ancient Temple, located in the Monaragala District, which serves as a prominent example of such monastic sites. The Mayuragiya monastery dates back to the Anuradhapura period. By the 12th century, the monasteries in this southern region of the country had entered a golden age, partly due to the decision of the regional ruler of the Udundora, Queen Sugala to use this monastery for the safekeeping and veneration of the Buddha’s tooth relic and alms bowl. Thus, these relics were kept there for approximately 75 years. The Mayuragiriya Ancient Temple consists of two cave monasteries: Amaragiriya and Mayuragiriya. The temple's archaeological evidence, including remains, stone pillars, murals, inscriptions, and a network of tunnels underscores its significance as a center for monastic life and religious worship. A notable feature of the site is the 18-foot (riyan)-long reclining Buddha statue, which is a significant religious icon in Sri Lankan Buddhist culture. The primary objective of this study is to investigate the historical, architectural, and cultural significance of the Mayuragiriya cave monasteries, examining their role in safeguarding the Sacred Tooth Relic, as well as their function as centers for meditation, religious education, and spiritual practice. To achieve this, field and literary surveys were employed as methodologies. Additionally, the research addresses the ongoing challenges of preserving these ancient sites and emphasizes their enduring relevance in understanding the evolution of Sri Lankan Buddhism.

Keywords: Amaragiriya, Cave monasteries, Udundora, Mayuragiriya, Queen Sugala.

This study explores self-governance through ancient Sri Lankan inscriptions, especially the Att?ni pillar inscriptions that aimed to protect monastic properties related to the Buddha S?sana. The research looks at how symbols and curse texts served as tools of soft power to encourage self-regulation and discipline in society, functioning outside of imposed legal systems. By combining literature reviews with field observations at inscription sites, the study identifies a unique epigraphic tradition that conveyed ethical expectations and protective warnings through symbols like the sun, moon, monks’ fan, dog, crow, cobra, and rat snake. Often paired with written curse texts, these symbols warned those who violated monastic property that they would face karmic consequences, potentially being reborn as lower beings. The study categorizes the use of these inscriptions over time and across regions, showing that their rise, during the late Anuradhapura period, reflects a nuanced understanding of social psychology and communication. The inscriptions were not just legal notices. They served as visual tools aimed at instilling fear, respect, and ethical behavior among temple visitors and local communities. Their placement in temple complexes highlights a deeper cultural mechanism for governance based on belief systems, social values, and community involvement, not merely formal legal frameworks. The findings suggest that these symbolic and textual strategies acted effectively as a self-governing mechanism, where societal values shaped behavior. The decline in their use during later historical periods is examined alongside changes in political and social conditions. Notably, the study emphasizes the ongoing significance of such inscriptions, illustrated by current beliefs and practices in certain rural temples. This continuity shows how culturally rooted belief systems can influence community ethics. Ultimately, the research argues that traditional methods of self-governance, based on shared values and symbolic communication, may offer viable models for protecting cultural property and promoting ethical social conduct today.

Keywords: Att?ni pillar inscriptions, Monastic property, Self-governance, Sri Lanka

Geospatial technologies (GTs) have revolutionized the field of archaeology by providing archaeologists with powerful tools to analyze, manage, and visualize spatial data. These advancements have enabled a more detailed and accurate understanding of the human past. In particular, technologies such as remote sensing (RS), drone technology (DWT), three-dimensional (3D) mapping, and real-time data analysis (RTDA) have made significant contributions to archaeological research—especially when integrated with geospatial technologies. These tools make it possible to locate archaeological sites and monuments, analyze their spatial patterns, and reconstruct ancient monuments with greater ease and precision. However, there are also limitations in the use of these technologies. Alongside global advancements in geospatial technologies, their application has also progressed within Sri Lankan archaeology. The primary aim of this article is to highlight the benefits, challenges, and limitations of using geospatial technology in archaeological research. It aims to analyze the practical applications of geoinformation technologies in archaeology by drawing on a range of scientific studies from both global and local contexts.

The Jaffna Peninsula, located in Northern Sri Lanka, has long been recognized for its rich cultural heritage. However, recent incidents have revealed the emergence of a Neo-Tamil Buddhist awakening. This awakening signifies the resurgence of Tamil individuals embracing Buddhism as their religious and cultural identity, which has sparked conflicts affecting the region's precious heritage. Therefore, this study aims to understand the deeper aspects of this complex ethno-nationalistic narrative, exploring its causes, impacts, and implications for Jaffna's heritage. This study reveals the historical and contemporary factors that have led to the Neo-Tamil Buddhist awakening in Jaffna and will examine the socio-cultural consequences of this awakening on the local community and their religious practices. Furthermore, this study examines the conflicts that arise from the coexistence of Hindu and Buddhist cultures in Jaffna and their impact on the preservation of heritage. As the methodology of this study employs a mixed-methods approach. Interviews with residents, community leaders, and religious scholars will be conducted to gather qualitative insights into the Neo-Tamil Buddhist Awakening. Additionally, surveys and statistical analysis were utilized to quantify the extent of conflicts affecting heritage preservation. Preliminary findings suggest that the Neo-Tamil Buddhist awakening in Jaffna is influenced by a variety of factors, including historical legacies, socio-political developments, and personal spiritual quests. The socio-cultural impacts of this awakening on the Jaffna community have been significant, leading to both positive changes in interfaith understanding and negative consequences such as tensions and divisions. Conflicts arising from heritage preservation are multifaceted, involving challenges in maintaining the sanctity of existing heritage sites while accommodating new religious practices. In conclusion, this research study strives to shed light on the Neo-Tamil Buddhist awakening in Jaffna, examining its causes, consequences, and conflicts affecting the heritage of the region. By understanding these dynamics, it is hoped that this research can contribute to promoting interfaith harmony and facilitating sustainable heritage conservation in Jaffna.

Keywords: Ethno-nationalism, Heritage preservation, Neo-Tamil Buddhist awakening

Calcutta is known as the cultural capital of India for its eccentric art and architectural beauty. Calcutta was the hearth of numerous magnificent art forms that evolved during the colonial period. In the middle of the nineteenth century, a spectacular art form was introduced by the patuas of the rural outskirts of Bengal around the Kalighat Temple. The respected art form is known as the Kalighat School of Painting. Simple styles and features made these paintings one of the most popular art forms of Calcutta between the mid-nineteenth and late nineteenth centuries. Kalighat paintings illustrate both divine and contemporary themes. The manifestation of divine figures through the Kalighat paintings made the deities so attractive to the people. Socio-cultural landscapes and urbanity of modern British-occupied Calcutta were reflected vividly through these wonderful pieces of art. But from the early twentieth century due to the ignorance of elite-class Bengali people, Kalighat paintings lost their prestigious status. Although the invasion of printed and coloured paintings from abroad was one of the main reasons behind the elimination of the Kalighat paintings from the Kalighat region. However, at present, the revival of this heritage art form has been noticed in Kalighat and Kolkata. This paper attempts to discuss the art excellence of the Kalighat School of Paintings and its revival status.

Keywords: Babu, Elite, Hearth, Urbanity, Patua.