Features

Travel and exploration in the jungles, coast and Kataragama

Published

3 years ago

2023/02/26

Thilina Walpola

By Douglas B. Ranasinghe

excerpted from from the authorized biography of Thilo Hoffmann

Soon after their marriage, Thilo and Mae began to make extensive journeys through the country, during weekends and holidays. Once, on one of their first, they found themselves at Arugam Bay late in the afternoon. The old resthouse on the dunes consisted of a small trellised veranda, a dining room beyond that, two bedrooms, kitchen and staff quarters. It was already occupied. However, the resthouse keeper and the occupants graciously allowed the Hoffmanns to put up for the night on the veranda.

Before dusk, they went for a drive towards Komari. On their return, a fine male leopard crossed the road just ahead of the car. It was Mae’s first. Back at the resthouse, lit by cosy kerosene lamps, she recounted the episode to their new acquaintances, who were four Sri Lankan hunters, probably planters as Thilo now surmises. After she had finished, one of them in turn, told of an experience with a leopard. During this lengthy and enthusiastic account Thilo absent-mindedly asked – so his wife used to recall – three times: “Was it a bear?”

After the third time Mae lost her temper and upbraided him severely. Since that time, throughout their lives, whenever his attention began to wane she would say: “Was it a bear?”

In their younger years Mae used to join Thilo in almost all his travels in the island. He recalls:

“She had great endurance and stamina. Despite her rather fragile physique she would outwalk me. Together we faced many hardships without any complaints from her, such as tick bites galore, and leeches in wet areas and remote jungle tanks.

He continues:

“Three times I came down with malaria and once with a nasty hepatitis attack. During a memorable three-day walk along the Kala Oya I became infected with amoebiasis, which months later confined me to hospital for one month whilst undergoing emetine treatment. With my friend Marcel Roth (who was then chef at the GFH) I did the 25 mile trek along the left bank through thick riverine jungle, never stepping on the other side of the river which was the Wilpattu National Park.

“We slept on sandy patches, one night in close proximity to a herd of elephants whom we heard throughout. The two of us scrupulously boils the water we drank except once when thirst overpowered our good sense. That is how we contracted amoebiasis. Marcel, as a result, nearly died of a cyst in the liver some time later. We found my Land Rover in an open field about two miles east of Elavankulam, where my appu Velu had it left three days earlier. This was well before the large Rajanganaya reservoir was built further up-river (or the ill-conceived Inginimitiya tank, both areas then teeming with elephants).”

Mae was not only the accountant in the family (see Chapter I) but also the photographer and movie-maker. In 1951 Thilo’s parents, on their first visit to the couple, brought them an American-made Bell and Howell movie camera as a present. Mae and Thilo’s involvement in photography is described in the next Chapter. In 1967, for his 45th birthday, she gave him a fine pair of binoculars, which she could barely afford. It thereafter accompanied him wherever he went.

Dr and Mrs Hoffmann on that visit together with their son and daughter-in-law visited the ruined cities, Kandy and Horton Plains, which was then accessible by car only via Diyagama East Estate off Agarapatana. Over the years both Thilo’s and Mae’s parents visited Ceylon, later Sri Lanka, several times.

So did their brothers and sisters and, later, nephews. They all got to know the island quite well and appreciate its attractions.Memorable incidents were many across the years. A few of these to do with nature and travel are found across this book; two others ‘off beat’ are recounted here.

One day at Kinellan Estate, Ella the Hoffmanns Jr. and Sr. were sitting down to lunch with the Superintendent and his wife in the open veranda. From the ceiling fell a thin stream of liquid on to the plate before Thilo’s father. The food on the table was ruined. The culprit was one of a family of ‘polecats’ (Indian palm civets) which had their home in the roof!

In another of Thilo’s stories, the local fauna again turned on them:

“We were on our way to Arugam Bay where in the dunes the Boyd-Mosses had a romantic abode made mostly of remnants from a demolished tea factory. At that time Durban Boyd-Moss was the superintendent of Baurs’ Chelsea Estate.

“While driving past Tirukkovil my wife spotted a bull being tormented by two men who threw chunks of road ‘metal’ (stone) at it from a heap on the roadside. The bull’s head was tied down to one of its front legs and it was lying on the ground.

“As I was supposed to do something about this, I got down from the car, shouted at the miscreants, took an open pocket-knife to cut the rope, and slowly approached the lying bull from front, making appropriate calming noises. When I touched its head the bull jumped up and charged into my lower legs. I flew up in the air and somersaulted, still holding the open knife. On coming down I lost for a moment all sense of orientation. Then I ran blindly right into a deep wide drain. Here I lay with the bull butting me continuously.

“My brother, a strong man, eventually managed to pull it off me by its loose tethering rope. It then went for the other two men. They ran across the dry paddy fields, leaping over the bunds like in a steeplechase. It was first shock, then great fun for all, except for the bruises and bleeding abrasions, and my brother’s rope burns on legs and arms which became infected and took a long time to heal.”

Milo and Mae travelled for a variety of interests. There was a total eclipse of the sun in June 1955. He took a half-day’s leave and drove with her to Tabbowa.

They waited on the bund of the tank. Around noon, as ‘night’ fell rapidly the singing of birds and the chirping of cicadas ceased. Mimosa plants folded up their leaves, birds were roosting, total silence reigned and the air became chilly. The sun had disappeared behind the moon which was outlined by faint light around its edges. The wonder did not last long, ‘dawn’ broke quickly, and soon the world around was normal again.

A similar, later incident illustrates the conditions in those decades:

“One memorable night, in March 1978, on the southern shore of the Jaffna Lagoon we witnessed the total eclipse of the full moon lying on our camp beds. As we had been en route for some days, we were unaware of the event, and wondered whether we had had one too many!

“This casual and easy way of passing a night outdoors was then possible as there were fewer people, less violence and more jungles. I never experienced the slightest apprehension of danger, be it from humans, or wild animals. I never carried a weapon on these occasions (even in the days when this was permitted). The attitude of the people, especially of the rural population, towards foreigners was then generally friendly and trusting.

“In our travels through the island, we often used to camp overnight at any suitable spot along the route, selected at random. We did not use tents, but just unfolded camp beds, made a fire for cooking and slept under the open sky — all in the dry zone where the weather is predictable. Rivers and tanks offered fine opportunities for bathing and washing. When we stayed longer in one place we used a heavy tarpaulin from one of Baurs’ open lorries. It was stretched over a rope strung between two trees. At one end it reached the ground and, with a trench dug there, gave excellent spacious shelter even in bad weather.

“Places where I remember camping are Kokkilai, Kuchchaveli, the Parangi Aru, the Modaragam Aru, Mail Villu (then in Wilpattu West Sanctuary), Kala Oya, along the road from Puttalam to Anuradhapura (then all in jungle), on the Kumbukkan Oya, Potana, off Galge, at Mullegama, Maha Oya, Inginiyagala and Koddiyar Bay.”

In the earlier decades of the twentieth century, John Still described the northern dry-zone jungles as “the great plains that are now so empty of men”. This is how Thilo first saw them. When he arrived in Ceylon the island had just over six million inhabitants; today there are more than three times that.

For half a century Thilo and Mae, and after her death then he, would continue travelling and exploring all parts of the island, unique in character and variety, including unspoilt and beautiful areas unknown to most Sri Lankans then and now. The knowledge and experience he gained of the country in this way would form the basis for his work in conservation.

Kataratgama

Thilo records his memories of a famous place, and his thoughts on its transformation:

“I remember vividly an early occasion when my wife and I decided to visit Kataragama for the first time, to watch the annual fire-walking ceremony. This was in 1949, when the event fell on a weekend. I took half-a-day’s leave, as we worked on Saturdays.

“We drove in our open MG to Tissamaharama, where we arrived shortly after noon. From there we walked because during the festival season vehicles were prohibited on the dirt track which led to the holy shrine in the jungle. This kept away idle thrill-seekers, as only genuine pilgrims and serious observers like us undertook the tough 17 km long walk in great heat.

“Only some years later was a jeep track provided via Yodawewa and Katagamuwa, opening the floodgates to sightseers. Today there is a motorable highway. Kataragama has lost its mystic charm and changed beyond recognition. We reached our destination by early evening. Across the Menik Ganga was only a narrow hanging footbridge. There were no pilgrim rests or any other places at which to stay.

“Until late in the night we watched the fascinating scenes and events, moving amongst a multitude of mostly Hindu but also many Buddhist pilgrims. The scenes at the river, the peraheras with one elephant carrying a symbol of God Kataragama (Skanda) to the Valliamma Shrine and back, the devotees with small silver spears stuck through cheeks and tongue and on breast and arms, the kavadi bearers walking on sandals of nails, people rolling on the ground around the main temple, the pujas, the offerings of flowers and fruit, the frenzy and ecstasy in the smoke-filled dimly lit temple itself, with the deafening noise of drums, conch, flute and bells, the smells of burning joss-sticks, incense, camphor and coconut oil and of sweating humanity: these are indelible in my memory, as is the image of a man and a woman who frantically tried to place burning lumps of camphor on their tongues, picking them up with bare fingers from bowls filled with holy ash. All these acts are in fulfillment of vows in penance.

“We watched and moved amongst the crowds till about midnight, when we tried to get some rest at the foot of a large tree. We had brought with us neither food nor drink, and, of course, none were on sale.

The fire-walking was said to start at 3 a.m. on Sunday morning. Hours earlier the fire had been lit, so that when the time came there was a deep bed of red hot embers, left from burning entire logs. Soon people began to assemble around the fire in a wide circle sitting on the ground. We were assigned places right in front. The heat was great and several times we had to move backwards. Preparations continued for quite a while yet, including those of the fire-walking devotees who were kept in a separate abode nearby. My wife and I were the only white people present.

“By about 4 a.m. all was ready, and the first barefoot devotee walked across the bed of embers which was about 35 feet long and six feet wide. Attendants saw to it that all proceeded in an orderly fashion and that the embers were not unduly disturbed. One after another the walkers were sent through the embers, some marching slowly and deliberately, others in a hurry, nearly running, and some quite obviously in a trance. One stumbled and embers were sprayed in all directions. There were about 20 participants and if I remember correctly one or two were women. No burns were reported, and all went well. (Some years later a misguided Christian priest tried it and burned his feet badly.)

“When it was all over daylight began tentatively to break. Exhausted as we were, we began the return walk, another 17 km to Tissa, together with hundreds of pilgrims. I remember a Tamil man who walked ahead of us for some time with his little daughter of perhaps five or six years chanting a religious verse which ended with “Haro hara”, when the girl’s clear silvery voice chimed in. For us this was an enchanting episode.

“A beautiful but hot day was coming up as we trekked along the foot of Vedahitikanda hill. We were dead tired, and my wife almost had to drag me over the last kilometres to our car, which we had left near the Tissa resthouse. For an hour or two we slept in the car, and then I drove all the way back to Colombo. That night we slept like logs, a memorable experience behind us, one of so many similar ones in our long lives ahead.”

“Kataragama was then a truly sylvan shrine with only a few ancient temples and other buildings, a mosque, the Basnayaka’s and the GA’s residences and a row of seasonal shops (’boutiques’), all in a garden of trees. During most of the year the area was left in solitude for wildlife to roam – elephants, sambhur, spotted deer, leopard and bear.

“Today we have a modern ‘Holy City’ in its place with many unnecessary concrete ’embellishments’, lamp-posts, hotels, pilgrim rests, bridges and tarred roads. The avenue between the two main temples is fringed with exotic Tabebuia trees. The whole area now is a great commercial enterprise.

In later years we used to meet Swami Gowripala (Herr Schon-feldt) there and also Kalki Swami (Mike Wilson).”

Lost to modernity

Thilo continues:

“The Ven. Bhikkhu Sumedha, a long-time friend who had grown up in Switzerland, spent his early hermit years as a Buddhist monk at Situlpauwa and at the top of Vedahitikanda. He later obtained higher ordination, and died in Kandy in 2006. On his occasional visits to Colombo, dana was regularly offered at our house.

“Situlpauwa was then a jungle-covered site with only an occasional hermit monk in residence, and wildlife roaming freely through it. Today, as a result of restoration and development, the jungle has given way to concrete, electric lights, noise and commerce.”

During his time in Sri Lanka Thilo has been dismayed to witness such change, in diverse ways, at countless holy and historical places. He adds one example:

“We may perhaps record two different alterations at the famous Koneswaram Temple, on Swami Rock at Trincomalee. The entire temple has been ‘restored’ and renovated, covering under cement and plaster and layers of glossy new paint all traces of its ancient history.

“It is also the site of an act of vandalism. There on a stone pillar was an inscription in high relief recording the death of a young Dutch woman who in the 18th century threw herself over the precipice after watching her lover’s ship sail away. This was chiselled away in the 1980s, a testimony to the prevalent politico-religious chauvinism.

(To be continued)

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Features

Sustaining good governance requires good systems

Published

19 hours ago

2025/12/23

Sahan Weerasooriya

A prominent feature of the first year of the NPP government is that it has not engaged in the institutional reforms which was expected of it. This observation comes in the context of the extraordinary mandate with which the government was elected and the high expectations that accompanied its rise to power. When in opposition and in its election manifesto, the JVP and NPP took a prominent role in advocating good governance systems for the country. They insisted on constitutional reform that included the abolition of the executive presidency and the concentration of power it epitomises, the strengthening of independent institutions that overlook key state institutions such as the judiciary, public service and police, and the reform or repeal of repressive laws such as the PTA and the Online Safety Act.

The transformation of a political party that averaged between three to five percent of the popular vote into one that currently forms the government with a two thirds majority in parliament is a testament to the faith that the general population placed in the JVP/ NPP combine. This faith was the outcome of more than three decades of disciplined conduct in the aftermath of the bitter experience of the 1988 to 1990 period of JVP insurrection. The manner in which the handful of JVP parliamentarians engaged in debate with well researched critiques of government policy and actions, and their service in times of disaster such as the tsunami of 2004 won them the trust of the people. This faith was bolstered by the Aragalaya movement which galvanized the citizens against the ruling elites of the past.

In this context, the long delay to repeal the Prevention of Terrorism Act which has earned notoriety for its abuse especially against ethnic and religious minorities, has been a disappointment to those who value human rights. So has been the delay in appointing an Auditor General, so important in ensuring accountability for the money expended by the state. The PTA has a long history of being used without restraint against those deemed to be anti-state which, ironically enough, included the JVP in the period 1988 to 1990. The draft Protection of the State from Terrorism Act (PSTA), published in December 2025, is the latest attempt to repeal and replace the PTA. Unfortunately, the PSTA largely replicates the structure, logic and dangers of previous failed counter terrorism bills, including the Counter Terrorism Act of 2018 and the Anti Terrorism Act proposed in 2023.

Misguided Assumption

Despite its stated commitment to rule of law and fundamental rights, the draft PTSA reproduces many of the core defects of the PTA. In a preliminary statement, the Centre for Policy Alternatives has observed among other things that “if there is a Detention Order made against the person, then in combination, the period of remand and detention can extend up to two years. This means that a person can languish in detention for up to two years without being charged with a crime. Such a long period again raises questions of the power of the State to target individuals, exacerbated by Sri Lanka’s history of long periods of remand and detention, which has contributed to abuse and violence.” Human Rights lawyer Ermiza Tegal has warned against the broad definition of terrorism under the proposed law: “The definition empowers state officials to term acts of dissent and civil disobedience as ‘terrorism’ and will lawfully permit disproportionate and excessive responses.” The legitimate and peaceful protests against abuse of power by the authorities cannot be classified as acts of terror.

The willingness to retain such powers reflects the surmise that the government feels that keeping in place the structures that come from the past is to their benefit, as they can utilise those powers in a crisis. Due to the strict discipline that exists within the JVP/NPP at this time there may be an assumption that those the party appoints will not abuse their trust. However, the country’s experience with draconian laws designed for exceptional circumstances demonstrates that they tend to become tools of routine governance. On the plus side, the government has given two months for public comment which will become meaningful if the inputs from civil society actors are taken into consideration.

Worldwide experience has repeatedly demonstrated that integrity at the level of individual leaders, while necessary, is not sufficient to guarantee good governance over time. This is where the absence of institutional reform becomes significant. The aftermath of Cyclone Ditwah in particular has necessitated massive procurements of emergency relief which have to be disbursed at maximum speed. There are also significant amounts of foreign aid flowing into the country to help it deal with the relief and recovery phase. There are protocols in place that need to be followed and monitored so that a fiasco like the disappearance of tsunami aid in 2004 does not recur. To the government’s credit there are no such allegations at the present time. But precautions need to be in place, and those precautions depend less on trust in individuals than on the strength and independence of oversight institutions.

Inappropriate Appointments

It is in this context that the government’s efforts to appoint its own preferred nominees to the Auditor General’s Department has also come as a disappointment to civil society groups. The unsuitability of the latest presidential nominee has given rise to the surmise that this nomination was a time buying exercise to make an acting appointment. For the fourth time, the Constitutional Council refused to accept the president’s nominee. The term of the three independent civil society members of the Constitutional Council ends in January which would give the government the opportunity to appoint three new members of its choice and get its way in the future.

The failure to appoint a permanent Auditor General has created an institutional vacuum at a critical moment. The Auditor General acts as a watchdog, ensuring effective service delivery promoting integrity in public administration and providing an independent review of the performance and accountability. Transparency International has observed “The sequence of events following the retirement of the previous Auditor General points to a broader political inertia and a governance failure. Despite the clear constitutional importance of the role, the appointment process has remained protracted and opaque, raising serious questions about political will and commitment to accountability.”

It would appear that the government leadership takes the position they have been given the mandate to govern the country which requires implementation by those they have confidence in. This may explain their approach to the appointment (or non-appointment) at this time of the Auditor General. Yet this approach carries risks. Institutions are designed to function beyond the lifespan of any one government and to protect the public interest even when those in power are tempted to act otherwise. The challenge and opportunity for the NPP government is to safeguard independent institutions and enact just laws, so that the promise of system change endures beyond personalities and political cycles.

by Jehan Perera

Features

General education reforms: What about language and ethnicity?

Published

19 hours ago

2025/12/23

Sahan Weerasooriya

A new batch arrived at our Faculty again. Students representing almost all districts of the country remind me once again of the wonderful opportunity we have for promoting social and ethnic cohesion at our universities. Sadly, however, many students do not interact with each other during the first few semesters, not only because they do not speak each other’s language(s), but also because of the fear and distrust that still prevails among communities in our society.

General education reform presents an opportunity to explore ways to promote social and ethnic cohesion. A school curriculum could foster shared values, empathy, and critical thinking, through social studies and civics education, implement inclusive language policies, and raise critical awareness about our collective histories. Yet, the government’s new policy document, Transforming General Education in Sri Lanka 2025, leaves us little to look forward to in this regard.

The policy document points to several “salient” features within it, including: 1) a school credit system to quantify learning; 2) module-based formative and summative assessments to replace end-of-term tests; 3) skills assessment in Grade 9 consisting of a ‘literacy and numeracy test’ and a ‘career interest test’; 4) a comprehensive GPA-based reporting system spanning the various phases of education; 5) blended learning that combines online with classroom teaching; 6) learning units to guide students to select their preferred career pathways; 7) technology modules; 8) innovation labs; and 9) Early Childhood Education (ECE). Notably, social and ethnic cohesion does not appear in this list. Here, I explore how the proposed curriculum reforms align (or do not align) with the NPP’s pledge to inculcate “[s]afety, mutual understanding, trust and rights of all ethnicities and religious groups” (p.127), in their 2024 Election Manifesto.

Language/ethnicity in the present curriculum

The civil war ended over 15 years ago, but our general education system has done little to bring ethnic communities together. In fact, most students still cannot speak in the “second national language” (SNL) and textbooks continue to reinforce negative stereotyping of ethnic minorities, while leaving out crucial elements of our post-independence history.

Although SNL has been a compulsory subject since the 1990s, the hours dedicated to SNL are few, curricula poorly developed, and trained teachers few (Perera, 2025). Perhaps due to unconscious bias and for ideological reasons, SNL is not valued by parents and school communities more broadly. Most students, who enter our Faculty, only have basic reading/writing skills in SNL, apart from the few Muslim and Tamil students who schooled outside the North and the East; they pick up SNL by virtue of their environment, not the school curriculum.

Regardless of ethnic background, most undergraduates seem to be ignorant about crucial aspects of our country’s history of ethnic conflict. The Grade 11 history textbook, which contains the only chapter on the post-independence period, does not mention the civil war or the events that led up to it. While the textbook valourises ‘Sinhala Only’ as an anti-colonial policy (p.11), the material covering the period thereafter fails to mention the anti-Tamil riots, rise of rebel groups, escalation of civil war, and JVP insurrections. The words “Tamil” and “Muslim” appear most frequently in the chapter, ‘National Renaissance,’ which cursorily mentions “Sinhalese-Muslim riots” vis-à-vis the Temperance Movement (p.57). The disenfranchisement of the Malaiyaha Tamils and their history are completely left out.

Given the horrifying experiences of war and exclusion experienced by many of our peoples since independence, and because most students still learn in mono-ethnic schools having little interaction with the ‘Other’, it is not surprising that our undergraduates find it difficult to mix across language and ethnic communities. This environment also creates fertile ground for polarizing discourses that further divide and segregate students once they enter university.

More of the same?

How does Transforming General Education seek to address these problems? The introduction begins on a positive note: “The proposed reforms will create citizens with a critical consciousness who will respect and appreciate the diversity they see around them, along the lines of ethnicity, religion, gender, disability, and other areas of difference” (p.1). Although National Education Goal no. 8 somewhat problematically aims to “Develop a patriotic Sri Lankan citizen fostering national cohesion, national integrity, and national unity while respecting cultural diversity (p. 2), the curriculum reforms aim to embed values of “equity, inclusivity, and social justice” (p. 9) through education. Such buzzwords appear through the introduction, but are not reflected in the reforms.

Learning SNL is promoted under Language and Literacy (Learning Area no. 1) as “a critical means of reconciliation and co-existence”, but the number of hours assigned to SNL are minimal. For instance, at primary level (Grades 1 to 5), only 0.3 to 1 hour is allocated to SNL per week. Meanwhile, at junior secondary level (Grades 6 to 9), out of 35 credits (30 credits across 15 essential subjects that include SNL, history and civics; 3 credits of further learning modules; and 2 credits of transversal skills modules (p. 13, pp.18-19), SNL receives 1 credit (10 hours) per term. Like other essential subjects, SNL is to be assessed through formative and summative assessments within modules. As details of the Grade 9 skills assessment are not provided in the document, it is unclear whether SNL assessments will be included in the ‘Literacy and numeracy test’. At senior secondary level – phase 1 (Grades 10-11 – O/L equivalent), SNL is listed as an elective.

Refreshingly, the policy document does acknowledge the detrimental effects of funding cuts in the humanities and social sciences, and highlights their importance for creating knowledge that could help to “eradicate socioeconomic divisions and inequalities” (p.5-6). It goes on to point to the salience of the Humanities and Social Sciences Education under Learning Area no. 6 (p.12):

“Humanities and Social Sciences education is vital for students to develop as well as critique various forms of identities so that they have an awareness of their role in their immediate communities and nation. Such awareness will allow them to contribute towards the strengthening of democracy and intercommunal dialogue, which is necessary for peace and reconciliation. Furthermore, a strong grounding in the Humanities and Social Sciences will lead to equity and social justice concerning caste, disability, gender, and other features of social stratification.”

Sadly, the seemingly progressive philosophy guiding has not moulded the new curriculum. Subjects that could potentially address social/ethnic cohesion, such as environmental studies, history and civics, are not listed as learning areas at the primary level. History is allocated 20 hours (2 credits) across four years at junior secondary level (Grades 6 to 9), while only 10 hours (1 credit) are allocated to civics. Meanwhile, at the O/L, students will learn 5 compulsory subjects (Mother Tongue, English, Mathematics, Science, and Religion and Value Education), and 2 electives—SNL, history and civics are bunched together with the likes of entrepreneurship here. Unlike the compulsory subjects, which are allocated 140 hours (14 credits or 70 hours each) across two years, those who opt for history or civics as electives would only have 20 hours (2 credits) of learning in each. A further 14 credits per term are for further learning modules, which will allow students to explore their interests before committing to a A/L stream or career path.

With the distribution of credits across a large number of subjects, and the few credits available for SNL, history and civics, social/ethnic cohesion will likely remain on the back burner. It appears to be neglected at primary level, is dealt sparingly at junior secondary level, and relegated to electives in senior years. This means that students will be able to progress through their entire school years, like we did, with very basic competencies in SNL and little understanding of history.

Going forward

Whether the students who experience this curriculum will be able to “resist and respond to hegemonic, divisive forces that pose a threat to social harmony and multicultural coexistence” (p.9) as anticipated in the policy, is questionable. Education policymakers and others must call for more attention to social and ethnic cohesion in the curriculum. However, changes to the curriculum would only be meaningful if accompanied by constitutional reform, abolition of policies, such as the Prevention of Terrorism Act (and its proxies), and other political changes.

For now, our school system remains divided by ethnicity and religion. Research from conflict-ridden societies suggests that lack of intercultural exposure in mono-ethnic schools leads to ignorance, prejudice, and polarized positions on politics and national identity. While such problems must be addressed in broader education reform efforts that also safeguard minority identities, the new curriculum revision presents an opportune moment to move this agenda forward.

(Ramya Kumar is attached to the Department of Community and Family Medicine, Faculty of Medicine, University of Jaffna).

Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.

by Ramya Kumar

Features

Top 10 Most Popular Festive Songs

Published

19 hours ago

2025/12/23

Sahan Weerasooriya

Certain songs become ever-present every December, and with Christmas just two days away, I thought of highlighting the Top 10 Most Popular Festive Songs.

The famous festive songs usually feature timeless classics like ‘White Christmas,’ ‘Silent Night,’ and ‘Jingle Bells,’ alongside modern staples like Mariah Carey’s ‘All I Want for Christmas Is You,’ Wham’s ‘Last Christmas,’ and Brenda Lee’s ‘Rockin’ Around the Christmas Tree.’

The following renowned Christmas songs are celebrated for their lasting impact and festive spirit:

* ‘White Christmas’ — Bing Crosby

The most famous holiday song ever recorded, with estimated worldwide sales exceeding 50 million copies. It remains the best-selling single of all time.

* ‘All I Want for Christmas Is You’ — Mariah Carey

A modern anthem that dominates global charts every December. As of late 2025, it holds an 18x Platinum certification in the US and is often ranked as the No. 1 popular holiday track.

Mariah Carey: ‘All I Want for Christmas Is You’

* ‘Silent Night’ — Traditional

Widely considered the quintessential Christmas carol, it is valued for its peaceful melody and has been recorded by hundreds of artistes, most famously by Bing Crosby.

* ‘Jingle Bells’ — Traditional

One of the most universally recognised and widely sung songs globally, making it a staple for children and festive gatherings.

* ‘Rockin’ Around the Christmas Tree’ — Brenda Lee

Recorded when Lee was just 13, this rock ‘n’ roll favourite has seen a massive resurgence in the 2020s, often rivaling Mariah Carey for the top spot on the Billboard Hot 100.

* ‘Last Christmas’ — Wham!

A bittersweet ’80s pop classic that has spent decades in the top 10 during the holiday season. It recently achieved 7x Platinum status in the UK.

* ‘Jingle Bell Rock’ — Bobby Helms

A festive rockabilly standard released in 1957 that remains a staple of holiday radio and playlists.

* ‘The Christmas Song (Chestnuts Roasting on an Open Fire)’— Nat King Cole

Known for its smooth, warm vocals, this track is frequently cited as the ultimate Christmas jazz standard.

Wham! ‘Last Christmas’

* ‘It’s the Most Wonderful Time of the Year’ — Andy Williams

Released in 1963, this high-energy big band track is famous for capturing the “hectic merriment” of the season.

* ‘Rudolph the Red-Nosed Reindeer’ — Gene Autry

A beloved narrative song that has sold approximately 25 million copies worldwide, cementing the character’s place in Christmas folklore.

Other perennial favourites often in the mix:

* ‘Feliz Navidad’ – José Feliciano

* ‘A Holly Jolly Christmas’ – Burl Ives

* ‘Let It Snow! Let It Snow! Let It Snow!’ – Frank Sinatra

Let me also add that this Thursday’s ‘SceneAround’ feature (25th December) will be a Christmas edition, highlighting special Christmas and New Year messages put together by well-known personalities for readers of The Island.