Evolution of the Sinhala Folk Poem

in culture •  21 days ago 

Good afternoon eSteemians,

Welcome back again with our cultural thing. When we talk about Sinhalese agriculture, we always come to mind the poem. In addition, many other poems, such as poems and verses, are linked to Sinhala folklore. However, what I am trying to record today is the poem. Although these days are not unfamiliar nowadays, our folk culture has been shaped by what we have built and our own.


Then in January, when the rural people have cut down the forests, cut down the ram, and burned the wood-cuttings they cut down, they burn them in March and begin their cultivation on the full moon day. In particular, sesame, kurahan, sorghum and millet sow the land they have prepared. When the time comes for the cows to be raised, they are working day and night in a shed built on top of a large tree in the middle of a shade to protect the animals from the animals. It was customary for a fire to gather up a dry flame during the night, underneath the trees that had been placed on top of the tree. The light of the flame also helps to protect the animals from the cold and the night. The fire also provides some protection to wild animals, as well as providing some information to those who are hiding in the neighborhood.

A variety of sounds were used to chase away wild animals when I was hiking. My nights have been like loud poems to alleviate the feeling of drowsiness and to overcome drowsiness. So the night terrors of the night were added automatically to the poem, and in response to the poem, the person next to the poem is coded by a poem. At times this was a means of communication. In this way, when the poems are repeated throughout the day, the feeling of nightmares and nightmares will add some relief to the mind. This will prevent the animal from getting into it. In this manner, the poems which were made in the attic of the paddy fields were known as 'Palkavi' to the general public.


One of the things that we feel about this poem is the authenticity of the gamer, the level of the gamer, and how the poet's humor is combined with humor. The villager has sung as a petulant plea stating that his family is in dire straits because of his poverty and if he does not earn his expected income, his family will be in trouble. It was never a fun game. When we look at the fruitful harvest of cherries, it becomes clear to us that the guava's heart is filled with joy. The farmers raised their crops to protect themselves from wild animals, not only in the field but also in paddy cultivation. Therefore, it is imperative to keep crops in both the cultivation of mud and cultivation in general. When the harvest season is near, not only the farmer but his family also have plenty of time to plant.

The life of the guava is protected by the protection it provides for its harvest. The deck built on top of a tree is considered "plants", providing protection for the farmer. The main object of protection for both the guava and the cultivation sector is the sapling. The poem flows far and wide, the basic part of which is the loss, suffering, and suffering of the poor. The realism embodied in the creations embodies the image of the true gamer through realism. Therefore, our society has a special place among the folk poetry. However, it is regrettable that in the present we hear it only on special occasions.

Thanks for reading. Have a nice day.

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