Hola! Habrá subtítulos disponibles en algún momento? Sería excelente!
@Scooby_DJАй бұрын
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@ChamindaKumara-d6j28 күн бұрын
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@AjithLiyanage-r5sАй бұрын
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@lasantharku9882Ай бұрын
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@gayandinuka2279Ай бұрын
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@pasindueshan367414 күн бұрын
කොහොමද ඉගෙන ගන්නේ..
@janakamadushanka-k6i21 күн бұрын
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@Hirushibhagya-l8jАй бұрын
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@OKpaint8 күн бұрын
Ohoma pampori gahan nethuwa real intonation fight ekak gihin pennanna.
@amilarajasingha501229 күн бұрын
මායා අන්ගන් සීල්පයද දිවිහිමියෙන් රැකිය යුතුය .
@samanthaherathАй бұрын
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@maddagedonroshan97029 күн бұрын
In Thalpitiya, Daladawatta area in Panadura there are families with surnames Angage, Ilangage, Hastakage, Ileperuma, and Pulasinge. These families have a connection to the local martial arts. Does anybody know details?
While I deeply respect efforts to preserve our Ceylonese heritage, we must confront an uncomfortable truth: the increasing fabrication of our cultural history. The suspiciously constructed names like "Udaki Dahana" echo modern inventions rather than ancient Sihela traditions. These artificially crafted terms feel disconnected from the authentic spirit of our ancestors. This fabrication extends beyond terminology. Today's demonstrations of Angampora bear little resemblance to actual battlefield techniques. A careful study of global martial arts reveals the impracticality of many showcased movements - movements that would prove fatal in real combat. The theatrical nature of these performances betrays their modern origins. The claim that Kandyan dance evolved from combat techniques is equally problematic. If true, this would suggest our dance tradition lacks authentic spiritual roots, reducing a sacred art form to mere martial subterfuge. This interpretation fundamentally misunderstands the role of dance in our ancient spiritual practices. Our Aryan civilization was built on clear understanding of roles and necessities. The warrior class recognized the importance of meat consumption for combat prowess - a fact later obscured by retroactively applied Mahayanic and Jain non-violence principles. Similarly, female warriors were exceptionally rare, emerging only in times of dire military necessity. Modern attempts to rewrite these aspects of our history serve contemporary agendas rather than historical truth. Perhaps most egregious is the appropriation of the Ellora Caves into our narrative. These caves, which house diverse religious artworks, have been wrongly entangled with stories of Ravana and our martial arts. Such misappropriations not only damage our historical credibility but feed dangerous political narratives. We face a critical challenge: distinguishing between genuine heritage preservation and manufactured tradition. While adaptation is natural, the creation of pseudo-historical terms and practices does profound disservice to our rich cultural legacy. Our duty lies not in inventing a glorious past(which is what we had by the way), but in understanding and honoring our authentic(the authentic version of the glorious past) history, however complex it may be. This manufactured heritage syndrome reflects a deeper insecurity about our identity. Instead of creating artificial grandeur, we should focus on understanding and preserving the genuine elements of our remarkable civilization. The true power of our heritage lies in its authenticity, not in modern misconstrued embellishments.