A STUDY ON THE CULTURAL PRACTICES PERTAINING TO TRANSPORT FACILITIES IN SRI-LANKA

A STUDY ON THE
CULTURAL PRACTICES
PERTAINING TO TRANSPORT FACILITIES IN
SRI-LANKA
Individual Assignment.
TL 2153
Hashan Rahubaddha - 141456X

pg. 1 A Study on the cultural Practices pertaining to Transport Facilities in Sri-Lanka
CONTENT
Introduction 2
Objective 3
Methodology 4
Culture 5
Historical development of influence of culture on transportation in Sri Lanka 6
Religious practices in transportation facilities 12
I. Quotes 13
II. Pictures or photos 15
III. Symbols and statues 16
IV. Multimedia player and TV 17
V. Altars and shrines inside the vehicles. 18
VI. Rituals after buying a new vehicle and the story of garlands, limes and chilies 19
VII. Rituals of going on a religious journey 21
VIII. Other religious activities while travelling by a vehicle 22
IX. Religious practices at transport hubs 23
Social practices in transportation facilities 24
I. Reserving seats for the specific types of people in the society. 24
II. Offering seats to the people who are in need of it. 26
III. Smoking and women harassment are being prohibited. 27
Aesthetic and other cultural practices in transportation facilities 28
I. Aesthetic Practices in Transportation facilities. 28
II. Aesthetic Practices in Modern Day Transportation facilities. 30
III. Nationalistic Practices in transport facilities. 31
IV. Political Practices in Transport Facilities. 32
V. Cult of 3 Wheel Drivers. 33
VI. Other Notable Practices in Transport Facilities. 35
Conclusion 36
References 37
TOPIC PAGE

INTRODUCTION
Sri Lanka is one of the few countries with a very vast and rich cultural
diversity. The culture is itself very unique and thereby contributes to the
Sri Lankan identity. Sri Lankan culture includes a lot of customs and rituals,
which date to more than 2000 years which were handed down from
generation to generation. The most prominent feature of the Sri Lankan is
its colorful festivals, which is one of the main tourist attractions. Religion
plays an important role in molding the Sri Lankan culture and traditions.
Some people would say that Sri Lanka has a more conventional culture
which is obviously influenced by the prominent religions prevailing the
country such as Buddhism, Hinduism, Islam, etc. Sri Lankan culture if
often reflected by the use of art, architecture, sculptures, even food and
transportation is no exclusion.
Transport in Sri Lanka is based mainly on the road network which is
centered on Sri lanka’s capital, Colombo. There is also a railway network,
but it is largely a legacy of British colonial rule and today only handles a
small fraction of the country's transport needs. There are navigable
waterways, harbors and two international airports located in Katunayaka,
22 miles north of Colombo and in Hambantota. The highways and
roadways around the country are in very good condition and are being
upgraded.
Since almost every aspect of the life of Sri Lankans are attached with the
traditions and value system, the transport sector too had been influenced
by the culture, value and traditions from the very ancient times to the
modern day.

Transportation is a non-separable part of any society. It exhibits a very
close relation to the style of life, the range and location of activities and the
goods and services which will be available for consumption. Advances in
transportation has made possible changes in the way of living and the way
in which societies are organized and therefore have a great influence in
the development of civilizations.
This study conveys an understanding of the cultural practices and rituals
has influenced transportation in the modern Sri Lanka by presenting
selected characteristics of existing transportation systems, their use and
relationships to the cultural practices. This study focuses on cultural
functions including aesthetic, religions, values, traditions other functions
which relates to transportation. Also, each function is explained base on
both fixed and rolling infrastructure of transport facilities.
OBJECTIVE

Collecting data from different data sources related to cultural functions in
transport is the first step of this study. It is done by referring websites,
books and articles in internet. The day-to-day experiences in using
different transport facilities also used in this process. All the data are
analyzed and organized. Finally, conclusion is taken based on the
analyzed data on cultural practices pertaining to transport facilities in Sri
Lanka.
METHODOLOGY

culture as described by the Cambridge English Dictionary is "the way of
life, especially the general customs and beliefs, of a particular group of
people at a particular time."
The five components of culture as identified her, include symbols,
language, values, beliefs and norms.
Symbols may be either physical or non-physical. A flag is an example of a
physical symbol, and bows and curtsies are examples of non-physical
symbols
Language is used for communication. It can be written or spoken. Even
when a culture uses the same basic language as another culture,
differences in terminology and inflection create new meanings.
Values help define acceptable behavior within the society. Values can be
different for each group to which a person belongs. For example, it may
be acceptable in the family group to eat certain foods that are not accepted
within the religious group a person chooses.
Beliefs fulfill the spiritual needs of a culture. A whole culture can be based
on one set of beliefs, yet a larger cultural group may have many different
sets of beliefs.
Norms are the rules, mores and traditions within a culture. As a group
develops laws and regulations, norms change. A law that was necessary
100 years ago, may not be needed in modern times.
Technological advances also change the way cultures behave. Traditions
are norms that a culture holds onto once the norms are no longer common.
Wearing certain clothing for a holiday is an example of a norm that has
become a tradition.
CULTURE

In the ancient days, just as other civilizations Sri Lankans used walking as
the primary source of transportation. During these days, the road system
was not developed and was not interconnected. And there were a lot of
wild animals here and there. So, people as they used to believe pagan
gods those days expected their gods to protect them from obstacles such
as bad weather and wild animals. They used to worship big trees at a cross
road and hang leaves.
This ritual carried forward in different forms even as the mode of transport
and belief system changed.
HISTORICAL DEVELOPMENT OF
INFLUENCE OF CULTURE ON
TRANSPORTATION IN SRI LANKA
Figure 1: Pilgrims worship a shrine built on the way to Adams’s
Peak (Sri Padaya) via Hapugasthanna

Over the years, the transportation system changed as the cities were built
and ports were built for the economic activities like changing goods.
When prince Vijaya arrived at Thammanawa from Nothern India Sri
Lankans said to be having a proper technological advances and proper
road system.
After the Sinhalese Kingdom started the cities were built and road network
was further developed in to a much more advanced level with the
patronage of the Kings.
With the advent of the social class system, noble people had to show their
worth and fortune contrast to the commoners. This was done either by
using and owning an animal.
Figure 2: When commoners used to travel on foot rich noble
men used to travel on bullock carts. From the very initial days’
transport was used to differentiate rich from poor. It had been
used as another mode where rich get to show off their wealth
and fortune.

Palanquin was another method of rich and noble showing their worth and
supremacy over the commoners. Even today this trend which was created
in the ancient days has been going on where the rich are using super
luxury vehicles as a way to show off their money and power.
If the journeys were long and hard sometimes people had to stop here
and there for a rest in the night as there were no way to find the way
forward. This led to build the ambalamas (Resting areas). First it was
just an area of which people implanted tents. But later on, with the
patronage of the kings and queens and provincial nobilities’ proper
buildings were built with the roof and architectural and aesthetical value.
Figure 3: Palanquin was a way for rich to show off their wealth in
the ancient days more like these days rich use super luxury cars
or jets to show off their money and wealth.

Figure 4 & 5: Ambalama (resting areas) were built in order for people
to rest on their long and hard journeys.
After Devanampiyathissa era, Buddhism became the official religion of the
kingdom and thus the rituals were inculcated in to people’s lives,
transportation also was no exclusion. There are many ways that the
transportation was affected by Buddhism, which will be discussed later in
this report.
With the conquers by the Indian invaders the Sri Lankan culture was
shaped by the Hinduism as well. And so, did the transportation. Now
instead of worshiping the Buddha, the passengers looked forward to pray
for gods for their protection.
The with the Western Colonists arrival, the country welcome the traditions
and values of Christianity in to their lives as well as in to the transportation
methods. More than Portuguese it was the Dutch who shaped the
transportation of Sri Lanka. Netherlands being a country with an advanced
canal system, also implemented a sophisticated canal system is Sri Lanka
specially in Colombo to travel and transport goods which was to be
exported to the western countries.

Figure 6: Colonists not only shaped Sri Lanka’s culture but they also changed
the way we transported. This Negombo Canal which was built by the Dutch and
developed by the British is another example as how the Western imperialists
imposed effect on Sri Lankans’ life style.
It was under British that both Sri Lanka’s transport and cultural changes
happened. British introduced railway network to Sri Lanka in the late 19th
century and it has single handedly revolutionized Sri Lankan transport
sector and shaped Sri Lanka’s culture. With the industrial revolution,
western world was developing new methods of transportation and being
under the imperialist British, the technology was also introduced to Sri
Lankans.
It was under British that the motorized vehicles were imported and
developed. New public transport systems, taxis, tram cars, high tech
harbors, air ports and aviation. These are all results of the Colonial rule of
British.

Figure 7: Trams and Carts. Modern and Old. Under British Sri Lanka was
introduced many changes in both transport and cultural aspects which can still
be seen today even though we got independence from them 68 years back.
With the inflow of motor vehicles Sri Lankan Transport was revolutionized
and was going at a pace sometimes the road system cannot even cater to
the spatial demand.
With the increasing of the motor vehicles and less developed transport
infrastructure and loose rules and regulations the number of traffic
accidents on the road has been increasing. And the roads have become
unsafe like the ancient days where there was no motorized transport but
walking.
When there’s a threat or an uncertainty of their lives people turn in to their
belief system to feel safe. Thus, they tend to attach their religions with their
transport methods.

RELIGIOUS PRACTICES IN
TRANSPORTATION FACILITIES
As it was mentioned before Sri Lanka roads have become so much
dangerous because of the traffic violation and the highly increasing fatalities
due to the accidents. In 2013, many as 627 deaths were reported in the first
three months of the year. In November 2014 alone more than 20 accidents
were reported. Moreover, nearly 115 daily injuries are reported as a result of
accidents.
Figure 7: In only January 2012 170 death were recorded due to the road
accidents. Road fatalities have been increasing and Sri Lankan roads have
become extremely dangerous to travel.
Source: Sundaytimes.lk

Because of this uncertainty and risk on the road, the owners, drivers and
sometimes even the passengers they tend to look in to the religious practices
for a safe journey.
There are many ways people observe religions in transport facilities,
specially inside vehicles.
1. Quotes
2. Pictures or Photos
3. Symbols and statues
4. Multimedia players and TV
5. Altars and shrines inside the vehicle
1. Quotes
In Sri Lanka, it is a habit to paste stickers which contains various quotes
(mostly religious) and on the vehicles. Usually these were popular in
private vehicles like three wheelers, vans but later on these were
expanded to private busses and also for CTB buses. Sri Lankans being
so passionate and enthusiastic about their religion tend to express their
religious beliefs one way or another. Pasting stickers with religious
blessings is one of those ways to express their piety.
Figure 8 & 9: Quotes as a short prayer or a religious ideology is a very
common feature in the transport facilities in Sri Lanka, thus speak the
magnitude of Sri Lankan’s attachment to religions.

Figure 10 & 11: Every major religious practice in Sri Lanka has embedded its
belief system in to Transport facilities.

2. PICTURES OR PHOTOS
It’s a common habit for Sri Lankans to paste pictures and photos of their
religious leaders in their vehicles. This also done with the hope of
bringing safety and good fortune while some may do this to show their
devoutness.
Sri Lanka being invaded by their Southern Indian neighbors, our culture
has also been influenced by their belief systems. Sri Lankan Buddhists
also have faith in Hindu gods, specially Goddess Laxmi who’s in charge of
wealth and fortune. Most of the vehicles which are being used to earn a
revenue have a picture of Hindu deity.
Figure 12: Most of the public transport and private transport modes in
Sri Lanka consists of the picture of their religious leader.
Figure 13: Those vehicles which are being used to earn a living includes the
picture of goddess Laxmi with the hope of bringing more fortune and income.

3. Symbols and Statues
Symbols and statues also expresses the devoutness and the hope of
goodwill and safety that people have in their hearts.
Mostly the Christians use this way as to showcase their beliefs system
rather than Buddhist or any other religions. It’s very easy as they can
showcase the cross as to express their religious beliefs.
Figure 14 & 15: Vehicles with symbols and statues are also a way of the users
to showcase their faith in religions.

4. Multimedia player and TV
With the advent of the new technology the vehicles now have multimedia
castes and TVs installed which are used for various entertainment
purposes. Sometimes people tend to broadcast religious sermons
through these media like Pirith hoping for the goodwill and good fortune.
Sometimes these broadcastings are too loud and disturb people’s sanity
mindset. Sometimes those who belong to other religions might take it as
an offence.
Figure 16: Multimedia players, the new technological way to spread the message of
religions inside the transport modes. Even the private vehicles owners listen to their
respective religious sermons and prayers to fell free and to evade the stress.

6. Altars and shrines inside the vehicle
Some Sri Lankans go a step further to create a shrine or an altar for their
deities. They keep flower or incense sticks
Figure 17 & 18: Some Sri Lankans go a step further to create a shrine or an
altar for their deities. They keep flower or incense sticks. And some keep the
new phenomenon of Sri Lankan belief system, fengshui murals. Laughing
Buddha is one of those statues they keep with the hope of good fortune and
higher earnings.

7. Rituals after buying a new vehicle and the story of Garlands,
Limes and Chilies
When someone, mostly Buddhists and Hindus buys a new vehicle they
tend to go to a religious place and do a poojawa (rituals) and do a
baaraya.
Most Buddhists who worship Hindu gods go to Kataragama devalaya and
do a poojawa and baraya there with the hope of safety of the vehicle.
When Sri Lankans have a new beginning, they tend to inculcate religious
and cultural rituals in to it. That’s the exact reason why when they buy a
new vehicle they go straight to Kovils and Temples for the religious
prayers.
Figure 19: Number plates of
pilgrims to Kataragama
devalaya who have gone there
after buying off a new vehicle.

What usually the Head of Kovil or Temples will do is to give them chilies
and lemons or garlands to be hanged inside or outside the vehicle. If a
vehicle is seen to be having a garland hanging on its rear-view mirror they
have definitely gone to a devalaya or a Kovil and have done a poojawa,
a prayer to the gods to keep them and the vehicle safe and sound.
Figure 19 & 20: Those who went to do the sermons or poojawa, baaraya
usually come off with a garland or chilies with a lemon attached to it.

8. Rituals of going on a religious journey
Most Sri Lankans go on trips to religious places. In Sinhala, they are
called Vandana Nada, group of devotees. When they are going on such
a trip it’s a norm to hang a branch of a tree inside or outside the vehicle
for the safety and prosperity of the journey.
Most popular thing they hang is the Coconut flower. This was one of those
rituals that was carried out during the ancient days when the ancestors
worshiped pagan gods like trees, sun and Earth. This has continued to
the modern-day as well. It’s a good example for the fact that it was only
technology that changed. The people way of thinking and ways of belief
haven’t really changed much. When they feel insecure they will be looking
for the divine power.
Figure 21 & 22: When Sri Lankans are going on religious trips it’s a norm to
hang a branch of a tree inside or outside the vehicle for the safety and
prosperity of the journey.

9. Other religious activities while travelling by a vehicle
Apart from the mentioned activities, there are some other religious
practices drivers and passengers perform while on a journey. One such
is standing from seats when passing a religious place.
Other than that, putting money in to a pinkaetaya or tying a coin in to a
religiously important tree are carried out with the good hope of prosperity
and luck for the journey.
Figure 23: Kalutara bodhiya, one the most popular places among Sri Lankan
Buddhists to stop and put some coins to the pin kaetaya wishing for the safety
and success of the journey.

10. Religious practices at Transport Hubs
Figure 24: Most of the transport hubs are decorated during the religious
festival times and they have religious icons and idols.
Most of the buildings in Sri Lanka has a statue or being decorated during
the religious seasons. Transport related buildings are no exception. They
also get decorated and sometimes has the characteristics of religions.

SOCIAL PRACTICES IN
TRANSPORTATION FACILITIES
Social practices are the norms and values which is not declared by the
law but still carried out by the public because of that’s the way of life which
has been evolved over the centuries. These practices are carried out
some by heart and it comes naturally, some by force and some by simply
because others are watching. Out of the social practices Sri Lankans
carry out in transport facilities three are selected in this study to elaborate.
1. Reserving seats for the specific types of people in the society.
2. Offering seats to the people who are in need of it.
3. Smoking and others practices are being prohibited.
1. Reserving seats for the specific types of people in the society.
Sri Lanka being a country with a rich history which embedded with
traditions and norms, respecting the clergy has been always considered
as a highly valued social behavior.
Thus, the first seat of the bus or any other transport mode is reserved for
the clergy both in public and private transport. This doesn’t necessarily
have to be only for a Buddhist clergy.
When it comes to the private transport means clergy are usually offered
the front seat while the non-clergy seated at the back seat.

Figure 25 : Clergy is offered the front seat of buses while others transport
means also reserved seats for the clergy.
Source: atamystockphoto.com
Mothers, mothers to be (Pregnant women), elderly people, differently
abled people, all are allocated specific seats in the public transport
modes.
This is considered to be a value by Sri Lankans and the rest of the world
who have some sense of empathy towards others. But even if a person
who are belonged to the mentioned category get on to a bus most of the
times they’ll be offered a seat irrespective of where the allocated seat is
situated.

.
Figure 26: Reserved for the differently abled in the train. Almost all the public
transport facilities reserve seats for the people who in need of it.
2. Offering seats to the people who are in need of it.
Even if the seats are not reserved for elderly people in the public transport
most of the times they are being offered a seat. This case is true even
when a woman gets on. Most of the times the seat is offered to a woman
by a man as a gesture of chivalry.
When someone carries a heavy bag, it’s a norm that one of the seated
passenger takes the bag. It’s also gesture that define the culture of Sri
Lankans, helpful and caring.

3. Smoking and women harassment are being prohibited.
Smoking and offensive behavior inside public transport is prohibited and
punishable by law. Sri Lanka being nurtured by values of Buddhism highly
despises the practice of alcohol or cigarettes.
Also, the harassment against women is punishable by law minimum under
5 years of imprisonment and a fine. Although this is the case there are
many occasions women are being harassed by men both physically and
mentally.
This is one of the negative traits of the Sri Lankan culture. And respect for
women from men should be improved drastically if we are to go forward
as a nation.
Figure 27: Harassment of women inside public transport is highly prohibited
and is punishable by law. This picture shows a painting on a bus that says to
“act against women’s harassment”

AESTHETIC AND OTHER CULTURAL
PRACTICES IN TRANSPORTATION
FACILITIES
Aesthetic practices are travelling as a means of transport mainly with the
intention of enjoy travelling. It is done in order to passengers to feel
good about the ride and feel joy and stress free.
Inspired by the ancient kings even during the ancient times the transport
facilities were decorated to give a visual appealing value to it so that it
pleases the eye. One of the best examples from the history is the
wooden carvings of the ambalamas.
1. Aesthetic Practices in Transportation facilities.
Figure 28: Bolgoda bridge which is built with an aesthetic appeal is one of the
many example for how even in the history of Sri Lanka the travel was built to
be enjoyed for the passenger.
Figure 29: Panapitiya ambalama which has the wooden carvings is another
example for how the transport facilities had an aesthetic appeal.

Modern Sri Lanka’s aesthetic practices of transport facilities were
developed under the influence of our colonial rulers. British who ruled
Sri Lanka for over a century have left their mark, through the railway
architecture of Sri Lanka.
Figure 30: Fort Railway Station, a real gem during the colonial era to the eyes
but later became untidy and disorderly after post-independence along with
some other railway stations as well.
Figure 31: Ella Railway station. British made the railway stations in Sri Lanka
according to one theme and they made it look beautiful.

2. Aesthetic Practices in Modern Day Transportation facilities.
Now a day some of the transport facilities are decorated according to
people’s flavor of aesthetics. Some of the bus stands now have state of
the art facilities so that people can enjoy their travel time.
Figure 33: Sri Lankan buses
uses its own designing and
music which is supposed to
create the journey enjoyable
but most of the passengers
think this as a nuisance.
Figure 32: Expo Rail is one
of the modern-day
transportation which uses
aesthetic and comfortable
factor to attract the
passengers.

3. Nationalistic Practices in transport facilities.
Apart from religion people tend to decorate their transport facilities with
nationalistic symbols as well. For an example, most of the vehicles
today has a national flag either pasted or on dash board for people to
feel sense of pride of their motherland, Sri Lanka.
Figure 34: Many vehicles display the national flag of Sri Lanka to send a
sense of pride about the nation to the people.

4. Political Practices in Transport Facilities.
Just like religion, Sri Lankans are largely influenced by the politicians
and political parties. Sometimes transport facilities also get influenced
by these political ideologies people have with in themselves.
Figure 35, 36, 37 & 38: People use transport facilities as a method to express
their political ideologies.

5. Cult of 3 Wheel Drivers.
Sri Lanka’s infamous taxi service, three wheelers also known as tuk tuks
has its own culture or a cult among its drivers.
Three–wheeler growth continues because they serve a need in urban and rural
areas as an Improper Public Transport service since the bus and rail systems
are failing to meet riders’ needs. They are a source of employment for many, a
cheap mode of transport.
Thus, it is estimated that there are around 300,000 three wheelers are on road
all across Sri Lanka as taxis by 2007. (Kumarage, 2009)
Three Wheelers are mostly driven by Youth opposed to other modes of public
transport. So, you’ll be able to see a whole new different culture inside these
vehicles which is more of an energetic and diverse.
Figure 39,40 & 41: Three wheelers decorations most of the times use gaudy
colors and it depicts the preferences and social behavior or the three wheel
drivers.

Three-Wheelers in Sri Lanka are most visible and embellished with gaudy
decorations, mirrors, inscription and often the loudest vehicle on the road. As a result
of such appearances Three-wheelers are seen as a unified sub-cultural unit of the
mass culture. This sub cultural
unit has their own set of dialects, popular music, radio shows, and clothing and
accessory styles. It was inevitable noticing and hearing loud Sinhalese and Hindi
music that played in the TW with a big speaker assembled right by the rear passenger
seat.
Further, it was observed by the researchers that passenger seats had been modified
with cushions and covers, original drivers’ seat has been removed and replaced with
driver’s seat of a car or van, interior walls of the TW are posted with inscriptions,
posters of popular artists, pictures of babies, and sometimes decorated with artificial
flowers. At the front of drivers’ compartment, they usually have a religious figure, and
side mirrors are decorated with military stickers or some figure of an artist. Drivers of
TWs are mostly dressed in shorts, denims, sarongs, and sleeveless shirts or t-shirts
or shirts. Often, young TW drivers tend to have long hair and pierced ear with tattoos
on their arms. By dressing in a particular way these drivers have created an identity
for themselves. According to their perspective such identities have positive and
negative impacts on their lives.
Three Wheel stickers have been an integral part of the three-wheel culture. They have
been pasted almost every 3 wheel on road and most of the three-wheel drivers use it
as a way of expressing their feelings about the society. Some of the quotes are
regarding the value of mother. And some are about father. Some are just for fun and
for the purpose of joy and happiness. Some quotes describe about the struggles and
troubles people have to face in the society. Some are religious. Some are nationalistic.
Some are just random.
But however, by looking at the sticker oneself can understand the behavioral patter
on the three-wheel driver and the society he lives in.
Three wheel stickers are inspired by the cultural factors of each one’s society. Below
are some of the many diverse three wheel quotes, stickers.

6. Other Notable Practices in Transport Facilities.
Begging inside or outside public transport
facilities one of the many notable cultural
behaviors of Sri Lankans. People tend to sing
or sell something inside bus telling the
passengers that their grief. Sri Lankans being
generous nation help those individuals in
happiness.
Begging out on the roads where there’s a long
traffic snarls also is another practice of the
people. And they target the super luxury cars
where they can get more money.
This behavior depicts the Sri Lankans as a very
generous and caring nation with high moral and
cultural values.
Figure 51: Beggars roam both
inside and outside the transport
facilities of Sri Lanka.
Airlines in the world use their own country’s
identity and cultural traits in the airlines. Sri
Lankan being the national flag career of the
nation does the same thing.
On flight, all the air hostess wear sarees or
Kandyan osaree with peacock design, which
signifies the Sri Lankan heritage and cultural
practices to the rest of the world.
Also, the food which is being served also has
Sri Lankan cuisine included.
Figure 52: Beggars roam both
inside and outside the
transport facilities of Sri
Lanka.

CONCLUSION
 The study has revealed that Sri Lankans, from the very ancient times had
many cultural practices pertaining to transport facilities. People tend to
practice cultural practices due to many reasons in terms of traditions,
religions, aesthetics, values, norms etc.
 Road safety in Sri Lanka is at a lower and unsatisfactory level, thus
passengers and drivers tend to look for religious beliefs to feel safe and
secured. This is done in many ways like pasting stickers, having the
statues and pictures of the deities or praying or conducting a sermon
when they buy a new vehicle. There’s no difference between the
religions. All the major religions in Sri Lanka and people who belongs to
such religions are conducting in such manners to feel secured and this
in the corner of their mind is a satisfaction as they feel safe. Sri Lanka is
influenced by the British and Dutch cultures and even today we can see
the remains of their colonial rule in the terms of transport facilities. When
we study the transport facilities in Sri Lanka there’s a lot of cultural
aspects we can see. Being a country with a rich history and proud legacy,
Sri Lankans tend to imbed their beliefs, norms, traditions, values with
their daily life and transport is no exclusion.

REFERENCES
Sri Lanka Web Server (2014) “Culture”, [online], Available from:
http://www.lanka.net/culture.html
[Accessed: 18th Dec 2016]
Katrina Jungnicke (2013) “Why culture matters for transport policy: the case of
cycling in the UK”, [online], Available from:
http://www.sciencedirect.com/science/article/pii/S0966692313002202
Katrina Jungnicke (2013) “Why culture matters for transport policy: the case of
cycling in the UK”, [online], Available from:
http://www.sciencedirect.com/science/article/pii/S0966692313002202
Kumari Gamage (2012) “Amabalama, Traditional way-side Rests” [online], Available
from: http://harithacharika.blogspot.com/2012_02_01_archive.html
Explore Sri Lanka (2011) “Bullock Carts, Sustenance to Life” [online],
Available from: http://exploresrilanka.lk/2011/01/the-bullock-cart-sustenance-to-life/
Car Mudi Sri Lanka (2014) “Be Responsible on the Road” Available from:
https://www.carmudi.lk/journal/be-responsible-on-the-road/

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