On Oxford - An Analysis

 'On Oxford' is a poem composed by John Keats. (1795- 1821) It first appeared in a letter that John Keats wrote to John Hamilton Reynolds in 1817. 

 In the poem, ‘On Oxford’, John Keats has encapsulated the ambience of the contemporary education system in reference to Oxford University. Yet, this poem cannot be considered as a mere manifestation of the negativity of one particular university as suggested by the title. 

The first part of the poem refers to the architecture of Oxford University including pointed arches, ribbed vaults, buttresses and window tracery and claims those to be gothic and solemn. He extends his argument by referring to the plain ‘Doric’ column and the moldering arch. Further, the first stanza encapsulates the conventional atmosphere which prevailed in the university with reference to the old Bishop and his crosier. 

 Shifting the poetic portrayal from the exterior appearance to the interior atmosphere of Oxford University, Keats voices the dominating and morbid manner in which education is conducted. The subjugation of the chancellor together with the black tassell'd trenchers, which symbolize the teachers, manifest the conventionality of contemporary education. The steeple bells and the chantry boy enhance the fact that education at the poet's time could not be distanced from institutional religion. The common hats and pale faces, which contain a symbolic reference to the students, bring forth the bitter reality of the contemporary educational institutions. Correspondingly, Keats has shed light on the larger picture of all the edification centers by specifically pointing out one of the major institutions. 

 The final stanza provides an overview of the easy-going lifestyle of the parsons. He ridicules the parsons by referring to the benison which is purposely shortened due to their utter greed. Although the sarcasm is not antagonistic or offensive, Keats has artfully brought forth the nudity of corrupted religious leaders to the limelight. 

 Accordingly, the hypocrisy of the institutionalization of sacred domains such as education and religion can be mirrored as the major thematic concerns of the poem. 

The poem 'On Oxford' contains three stanzas through which the thematic motifs are brought out. In order to compose the poem; Keats has imitated the meter of a poem written by the great poet; William Wordsworth. Likewise, the rhyming words such as 'Arch-Larch' and 'Trees-Ease' light up the poetic quality. Further, the third person narration has supported Keats in distancing himself from his observation. From the first to the last stanza, the poem is pregnant with literary devices. For an instance, the symbolic references such as pale faces and trenches escalate the literary quality while the symbol of common hat stands as a metonymy as well. 

There is both visual and auditory imagery which reflect a gothic quality at large. For an instance, 'Plain Doric Column' can be manifested as visual imagery while the sound of the bell does its duty as auditory imagery in an effective manner. The personification of 'Gothic', repetition of 'Plenty of' and the enjambment which runs throughout the poem also immensely contribute the literary quality of the poem. Thus, the poetic devices used in ‘On Oxford’ has successfully proven the mastery of Keatsian writing. 

 References 

1. Ebooks.adelaide.edu.au. (2019). Poems, by John Keats : Lines Rhymed in a Letter From Oxford. [online] Available at: https://ebooks.adelaide.edu.au/k/keats/john/poems/lines-oxford.html [Accessed 18 Jan. 2019]. 

2. Keats, J. and Keats, L. (2019). Lines Rhymed In A Letter From Oxford Poem by John Keats - Poem Hunter. [online] PoemHunter.com. Available at: https://www.poemhunter.com/poem/lines-rhymedin-a-letter-from-oxford/ [Accessed 18 Jan. 2019]. Further Reading 1. Matthews, G. (2009). John Keats. London: Routledge. 2. Keats, J. (2009). Complete poems and selected letters of John Keats. New York: Random House Publishing Group. 

3. MIZUKOSHI, A. (2016). Keats, hunt and the aesthetics of pleasure. [Place of publication not identified]: PALGRAVE MACMILLAN. 

4. O'Neill, J. (1986). Critics on keats. [Place of publication not identified]: Univ Of Miami Pr.

 5. Hobsbaum, P. (2004). Keats's Theory of Poetry. The Keats-Shelley Review, 18(1), pp.38-50

Article on Bintenna and Veddas

In each country, the representatives of the aboriginal community are of an immense importance. Similarly, Vedda; the aboriginal community in Sri Lanka plays a vital role in locating the folk-diversity of the island. Vedda, or Veddah, can be defined as island’s aboriginal inhabitants who settled in the island prior to the 6th century BCE. The word vedda also connotes the notion of a forest dweller which is justified due to their dwelling in dry forest areas of the island.

 According to Mahawamsa; the predominant historical chronicle of Sri Lanka, the roots of Vedda community derives from the descendants of Kuveni; the native queen of Vijaya; the first and foremost king of Sri Lanka. Thus, Vedda people can be historically referred to as the first and foremost people of the country even though this conception is not archeologically theorized. Yet according to the archeological evidence, their roots are directed to far back in history around 10,000 BC. They have a noteworthy resemblance with the Neolithic beings of the stone age as well.

There are three major categories of Veddas as Forest Veddas, Village Veddas and Coast Veddas. The approximate number of indigenous community is counted as 5000. According to C.G.Seligman, there have 2 been 12 vedda colonies which have been limited to a few colonies at present. The Vedda community is diversly located in various places of the island, yet major part of the community is settled in the area of Bintanna. The village Dambana; which is located in Mahiyangana District is the predominant place where Vedda population reside.

Even though the geographical location is surrounded by forest areas their lifestyle is akin to those of a normal village life. Yet it should not go unnoticed that their way of living is uniquely differentiated from the natives. Thus, Vedda clan can be identified as a separate community hence there are visible political, economic, cultural and social distinctions between them and the other parts of Sri Lankan civilization.

Their way of living is apparently simple and contented. Their lives are surrounded by nature to a greater extent away from the hullaballoo of city life. In earlier times, it is said that they lived in caves and made their clothes by utilizing barks and leaves. Their main economic activity has been hunting and gathering from a longer time which were respectively carried out by men and women showcasing a clear-cut gender demarcation which recalls the universal picture of pre-civilized era as a whole. Gathering included collecting plants, herbs and honey. At past, men used to 3 go on month long honey hunts. Even though it has become a distanced activity now, honey still plays a major part of their food intake. Chena cultivation has also been conducted as an economic activity. Coconut cultivation is also closely knitted in their economic network hence coconut palm offers them food as well as row materials for house building and art and craft.

To discuss the social values, marriages happened within the community, mostly they were marriages among relations. Marriage usually takes the form of crosscousin relationships. Even though most of the other clans of veddas are into nuclear family units, Bintenne veddas live either in closely proximity to parents or within the same household. Vedda women have equal status with men in inheritance. Further, the foremost part of any meal is served to women. Even though there was a gender demarcation in household activities as mentioned under economic conditions, there is no patriarchy in the larger picture.

Their cultural activities are still enacted profoundly. For an instance, their singing and dancing tradition including the famous dance 'kiri koraha' are practiced with the same vibrance of earlier times. Many rituals are conducted in an unchanged manner from the past. There are many rituals revolving around child birth too. Kids would be called Kakula and Kakuli in their early childhood, but later proper names will be given to them. 4 In earlier times, dead bodies were covered with dry leaves and left in a cave. The demised are called Yakkha and given a stage of reverence. They are placed in an equal position to gods. They build up shrines for them and prayers are made continuously.

Their religious activities predominantly involves worshiping spirits. According to their animistic perception, the natural inanimate objects said to possess spirits. Many rituals are conducted for these natural objects bearing in the mind that the spirituality exists in these objects. They also worship their deceased relations calling them 'Na Yakku' Their religion is devoted to their own ancestors.

Education was majorly nature bound in earlier times. Yet in 1947, Dambana primary school was opened, and formal education started to flourish in the province. Dambane Gunawardene; who is a well known author and a researcher now was the first person to enter a government university. 

Even though they have a very rich language, some of the Vedda community; especially the younger generations, have adopted colloquial Sinhala language as their mode of communication due to cultural assimilation. Yet, it should be noted that Wanniyalatto, the chief of the community who indeed is an icon of Sri Lankan pride never converses in another linguistic mode other than the native Vedda language. Thus, despite challenges, the 5 original language still remains and passed down from generation to generation. 'Manganchchanawa' for going, 'kotabanawa' for eating are some of the famous phrases that they utilize often. Their unique method of greeting by holding the hands of those who are outside the clan and tourists is followed by the native phrase; 'Mamakachchak kondamai' which resembles 'Ayubowan' in Sinhala or 'Welcome' in English.

When I sat down to write this article my mind started to wonder in the memory laden road. Exactly before 13 years I got a chance to participate in a field visit to Dambana organized by a government university. Wanniyalatto, the chief tribesmen took us in to the midst of wilderness. Ranni, his pet deer kept hopping along side us, throughout our journey among the immense beauty of national surroundings. During the night there was a cultural exchange program where university students represented Sinhala culture via their dancing and singing events whilst the vedda community showcased their cultural values through several cultural activities.

Gurukumbura school which distributes knowledge among the youngsters of Dambana does not have a school anthem, but an anthem of teachers written by Mr Dambane Gunawardana . It connotes the immerse 6 dedication the small staff of teachers bear in mind towards the younger generation. As unraveled in the conversations, hunting practice has been changed now. There are vegetarians including Wanniyalatto and Dambane Gunwardena.

High intellect of Wanniyalatto is admired all around the country which is actualized by the fact he is invited by several research conferences to denote key note speeches. The key note speech he delivered at a conference on world climate change brings forth the importance of living closely with nature. He also criticizes the deforestation and reminds the so called civilized society of the importance of coming back to roots.

 The exceeding growth of Sinhala villages and the imposed cultural assimilation has a grave impact on Vedda civilization. It should not be disregarded that there is a threat of them being distinct. The younger generation is adapting to modern ways and means. Their clothing style has been changed a lot. Yet via cultural activities and rituals, they still endeavor to preserve their culture by handing over to younger generation.

Let me end the article by referring to a word of wisdom skipped from Wannilatto's mouth which would pass a beautiful message not only to Vedda community but to any human being around the world. 7 'Inner goodness and beauty of humanity should not be confined to literary texts; they should be written deeply in the 'laya pojjas' or the hearts of human beings'