Opinion
The epidemiology of violence
By Prof. Susirith Mendis
(First part of this article appeared in The Island Midweek Review of 05 June 2023)
Is civil disobedience violence or a prelude to violence?
Civil disobedience, by generally accepted definition, entails a deliberate breach of law (usually unjust), that is committed with the intention of communicating to a broad audience, including state authorities and the general public, the need for some legal or political change.
Mohandas Ramchand Gandhi internationalised the concept of non-violent struggle through non-violent civil disobedience (Sathyagraha and Sathyakriya) as an effective mode of modern political protests against the colonial rule of British in India. Gandhi’s Salt March was an act of civil disobedience – the principled refusal to comply with a law, at the risk of imprisonment or other punishment, in order to force a concession. Did the ‘aragalites’ envisage arrest and imprisonment at any time during their protests? Or were they of the firm belief that they are not breaking any law and therefore cannot and will not be arrested? Did they walk a thin red line or did they not?
Civil disobedience is a form of political protest. Martin Luther King exercised it in all his political actions by taking to the streets. But it is often emphasised that there are good pragmatic reasons for civil disobedience campaigns to adhere to non-violence.
It is useful for us to look at a recent example from France. Andreas Marcou describes this in his article titled “Violence, communication, and civil disobedience” in ‘Jurisprudence’ – an International Journal of Legal and Political Thought. He describes the events that took place in November 2018, when hundreds of thousands of French people took to the streets to protest President Emmanuel Macron’s planned tax hike for diesel and gas (déjà vu?). What began as a protest for fuel tax finally spiralled into multiple episodes of spasmodic violence. What commenced as non-violent protest within weeks of the initial protest, news outlets were brimming with pictures of burning cars, police in anti-riot gear clashing with protesters throwing projectiles, the Arc de Triomphe vandalised, and high street shops ransacked. With thousands of protesters and police officers injured, thousands were arrested and convicted, and several dead because of the protests. The current violence in Paris following the killing of a 17-year-old boy by the police is another example of the generally politically volatile French public.
Furthermore, Marcou goes on to describe how the ‘Black Lives Matter’ movement that began largely as non-violent, there have been instances of clashes with police and counter-protesters, as well as looting and other damage to property. He says that the French protest and the resurgent Black Lives Matter movement “have once again brought forward debates about violence and disobedience”. Therefore, it is apparent that non-violent protest can qualify as civil disobedience. Some experts argue that some violent protests could be classified as civil disobedience. But we still need to find the ‘thin red line’ that demarcates civil disobedience from violent protests.
It is often debated that “violent civil disobedience” – though it sounds like an oxymoron – is justified in situations where “fundamentally illegitimate regimes” are violating human rights of citizens. For instance, even the killing of a genocidal dictator (such as Hitler or Pol Pot) when thousands of innocent lives are at stake, is arguably morally defensible. However, in the context of protests against a democratically elected legitimate regime, the use of violence is hardly justifiable. I would argue on the aforesaid basis, that the ‘GotaGoHome’ protests have justification only if they remained non-violent.
Justifiable violence
In self-defence
This is the most controversial and debatable aspect of violence. Often, we find that the perpetrators of violence use ‘justifiable violence’ as the excuse for their actions.
Andrea Borghini in an article in February 2019 titled “Can Violence be Just?” commences thus: “In some, probably most, circumstances it is evident that violence is unjust; but some cases appear more debatable to someone’s eyes: can violence ever be justified?
In its most basic form, violence is justified when it is personal counter-violence. If a person punches you in the face, it may seem justified to try and respond to that with counter physical violence – i.e., a form of self-defence. Borghini further argues that “In a more audacious version of the justification of violence in the name of self-defense, violence of any kind may be justified in reply to the violence of any other kind, provided there is a somewhat fair use of the violence exercised in self-defense.”
Political violence
Usually, political violence is a means to an end where the ‘end justifies the means’. Political violence by definition is said to be considered not as an end in itself. The concept of consequentialism would justify violence if the consequences were sufficiently ‘good’ to justify the harm of violence. Utilitarianism, on the other hand, would allow for the use of violence where utility or usefulness of violence is of benefit to society.
This may be countered by the argument that anarchic violence, though political, is often chaotic and directionless and the outcome or end is unclear.
Argument for the moral grounds of political violence have been enunciated by many philosophers. Political violence is justified in the situation in which the violence is employed as a necessary means to an end, in which all other ‘means’ have been exhausted and where the violence is for the restoration of democracy from authoritarianism or fascism.
Where in the spectrum of justifiable political violence does the ‘aragalaya’ fall into? Or is it justifiable in the context of an economic crisis precipitated by a multiplicity of factors – both external and internal – in a democratic sociopolitical milieu that was not authoritarian nor fascistic? Perhaps answers to these questions may lie in one’s political perspectives.
Revolutionary violence
Where in the spectrum of political violence can we put violence that has occurred during revolutions?
The major successful revolutions have been the Russian, Chinese and Cuban in our modern history. Then we have had the Iranian and Philippine revolutions; the revolutions in Nicaragua and some Latin American countries; and the ‘colour’ revolutions in the former Soviet-East European states. The latter have been qualitatively different from the former where street demonstrations have led to violence and regime change. Where do we put what happened in Iraq, Syria and Libya? In that sense, the ‘aragalaya’ has been the most non-violent with little or no state violence unleashed to save the ruling regime.
I remember reading somewhere, about Dr. Dayan Jayatilleke’s book and its theorisation of Fidel’s ethics of violence where he writes about three key elements – which are the avoidance of (i) targeting non-combatants, (ii) physical torture, and (iii) the execution of captives. This has not been true of all revolutions. The most notable being the execution of Czar Alexander and his family.
Morality and Ethics of violence
This brings us to another concept – the morality and ethics of violence. Since this article is getting longer than I first intended, I shall try to be as brief as possible. David Rapoport states that there are three prominent views on the morality of violence. They are: (1) the pacifist position, which states that violence is always immoral, and should never be used; (2) the utilitarian position – that violence can be used if it achieves a greater “good” for society; (3) a hybrid of these two views which both looks at what good comes from the use of violence, while also examining the types of violence used.
In a provocative thesis – ‘Virtuous Violence’ by Alan Page Fiske, an anthropologist at UCLA, and Tage Rai, a psychologist and post-doctoral scholar at Northwestern University, they conclude that “across cultures and history, there is generally one motive for hurting or killing: people are violent because it feels like the right thing to do. They feel morally obliged to do it.”
Can the perpetrators who attacked and killed 12 people in the Charlie Hebdo offices in Paris on January 7th, 2015, justify themselves on the basis of the above argument? The two brothers who were responsible for the attack and killings later said that they “were defending Prophet Mohommed”.
Can the bombing of Afghanistan by the US Air Force with support from Britain, France, Australia, Canada and Germany, soon after the 9-11 bombing of the twin towers in New York be justified on the same basis?
Can the Russian invasion of Ukraine be justified on the basis of an existential threat to its territory and nationhood from the attempted expansion of NATO?
Can the attack on ‘aragalites’ in front of ‘Temple Trees’ justify the burning and looting of 70-odd houses all over Sri Lanka?
It can be all too easy to brand violence as evil, but increasingly, research is revealing this approach is being too simplistic and offers no effective means of reducing violence. A similar insight is drawn by the Harvard psychologist, Steven Pinker who argues that most perpetrators of violence throughout history are not pathological but motivated to act within their own moral framework.
Now the obvious question comes up. What is this ‘moral framework’? It obviously differs from culture to culture and societal norms of different communities. Is violence justified when defending the unarmed and unempowered? The issue of morality and ethics of violence is not as straightforward as we might wish to think. Each specific situation demands analysis of the morality of violence. We are left with an unanswered moral dilemma. “Is violence always wrong?”
Just War theory
The just war theory (JWT) is a doctrine of military ethics that aims to ensure that a war is morally justifiable through a series of criteria, all of which must be met for a war to be considered just.
It is said that JWT can be traced as far back as to Ancient Egypt. The Chinese justified war only as a last resort and only if declared by the rightful sovereign. But they added the fallacious argument that the success of a military campaign was sufficient proof that the war had been righteous. This is not surprising as we find that this argument seems to be in play in modern times as well. The outcome of World Wars I and II and the Treaty of Versailles and the Nuremburg Trials are classic examples of the persistence of the Chinese argument for a righteous war.
The Mahabharata offers the first written discussions of a “just war” (dharma-yuddha or “righteous war”). In it, one of five ruling brothers (Pandavas) asks if the suffering caused by war can ever be justified. A long discussion then ensues between the siblings, establishing criteria like proportionality (chariots cannot attack cavalry, only other chariots; no attacking people in distress), just means (no poisoned or barbed arrows), just cause (no attacking out of rage), and fair treatment of captives and the wounded.
From the Islamic concept of jihad (Arabic: “striving”), or holy war, comes the concept of Muslim legal theory which is the only type of just war in their ‘rule book’.
Most wars are justified on one or another rationale. Those who go to war always have a justification. The US involvement in the Vietnam war and the current war between Russia and the Ukraine are contrasting cases from the ends of the political spectrum.
In conclusion
I have tried in this short essay to discuss violence as an anthropological entity with a spectrum of opinions and justifications. The debate/discussion will last as long as civilisation lasts. As long as we as humans will have our primaeval, atavistic ‘tribal’ propensities. As long as we are divided by class, caste, religion, race and nationhood.
The ‘aragalaya’ must necessarily fall into some slot in these myriad human propensities for violence and non-violence. As I said at the outset, there are a few unique features in what happened from April to July 2022. It began with a non-violent peaceful right to protest. The candle-lit vigils – mostly of the middle and upper-middle class – that almost immediately changed into a spasm of violence in Mirihana when a bus was torched. In the minds of some of them, their intentions were violent right from the beginning. But for others, it was justified, non-violent protests against a regime that had deteriorated fast into economic chaos leading to civil unrest.
So, to which slot exactly, can we put the ‘aragalaya’ in this ‘epidemiology of violence’? How spontaneous was it? Were there other players in the shadows who played ‘puppets on strings’? Were there external sources who funded the ‘aragalaya’? If so, what were their motivations? Was ‘regime change’ on their agenda? Did the circumstances of those heady events demand a regime change?
Did our predominant culture, the Buddhist ethos prevent serious violence on the part of the ‘aragalites’, and more pertinently on the part of the regime? Why was not a single shot fired into the air, and failing which into the crowd, when the Presidential Residence gates were breached? Why did the President slink away quietly by the back door into political oblivion? Do the current attempts at supressing dissent ‘by legal means’ portend of more violence to come?
We shall have to await a detailed and deep analysis of what happened in those critical months in 2022 in Sri Lanka to make better sense of what really happened a year ago.
Opinion
The Plunder of Sri Lanka Through Trade Misinvoicing
A Case Study on Sri Lanka-Thailand Trade
In March 2026, a Washington-based think tank, Global Financial Integrity (GFI), released its report on “Trade-Related Illicit Financial Flows in Developing Asia” for the 2013–2022 period. The report calculates the possible misappropriation of 20.51% of Sri Lanka’s total trade value through trade misinvoicing.
A calculation of Sri Lanka’s exports to Thailand in 2024, using the same GFI methodology, shows a possible misappropriation of 207% of the export value by Sri Lankan exporters and Thai importers
The phrase “plunder of Sri Lanka” normally refers to resource extraction through violent foreign invasions with swords and guns. This article is not about them. This article focuses on a more discreet and genteel version of plunder through illicit financial flows and the stashing of foreign exchange earnings offshore through trade misinvoicing.
What is Trade Misinvoicing?
Trade misinvoicing is the fraudulent recording of key invoice information for the purpose of facilitating illicit cross-border financial flows. One of the easiest ways to identify possible misinvoicing is the study of “mirror trade” data, that is, the comparative analysis of partner-country trade data with Sri Lankan trade data. If this flags discrepancies (value gaps), those are indicators of misinvoicing. These gaps could be due to overinvoicing imports, underinvoicing exports, or phantom imports.
Overinvoicing imports occurs when Sri Lankan importers and their foreign counterparts artificially inflate invoice prices for goods. The importer remits foreign currency abroad to settle the bogus invoice amount in full, and the surplus cash is subsequently split or retained in offshore accounts.
Similarly, underinvoicing exports happens when exporters ship high-value goods (for example, gems) out of Sri Lanka but state a considerably lower price on the customs invoice and the importer pays the low price through official channels. Then the actual market balance is paid directly into foreign bank accounts.
Phantom imports occur when bogus companies are set up to execute telegraphic transfers to foreign suppliers under the pretext of importing goods, which never physically enter Sri Lanka. The recently uncovered large-scale foreign exchange fraud totalling around US$85 million linked to fictitious imports revealed by the Public Security Minister Ananda Wijepala is an example of phantom imports. However, what he revealed was just the tip of the iceberg. The annual loss from overinvoicing imports and underinvoicing exports is much larger and may be as high as US$ billion or higher.
So, whenever value gaps occur in mirror data, they should be treated as risk indicators. If the gaps are significantly large, then the authorities should immediately investigate the relevant invoices with the partner countries to find out the reasons for the disparities.
Misinvoicing in Sri Lanka
In 2017, the Washington, D.C.-based think tank Global Financial Integrity (GFI) released a landmark investigative report exposing massive gaps in Sri Lanka’s trade data due to trade misinvoicing during the period 2005–2014. The estimated amount that may have been misappropriated during the period is US$36.83 billion. This report received wide publicity in Sri Lanka. It is not clear if the authorities had initiated any investigations into this foreign exchange hemorrhage. In March 2026 the GFI released its report on “Trade-Related Illicit Financial Flows in Developing Asia” for the 2013–2022 period. The report calculates Sri Lanka’s trade value gap at 20.51% of total trade.
Underinvoicing in Sri Lanka – Thailand Trade
Why a case study on Sri Lanka – Thailand Trade?
Thailand is a relatively small export market for Sri Lanka and ranks 47th as an export destination. As per Sri Lankan customs data, in 2024 Sri Lanka’s total exports to Thailand were valued at US$ 41 million. However, according to Thai customs data, in 2024 Thailand’s imports from Sri Lanka were valued at US$ 126 million. This is a value gap of US$ 85 million. That is a massive 207% value gap… ten times larger than the global average for Sri Lanka. As the table below illustrates, these large value gaps have been growing over the years. (See Table)
A closer look at the data would reveal that the largest value gaps are under gemstones (HS 710391). It is common knowledge that the Sri Lanka–Thailand gem trade suffers from prevalent underinvoicing, resulting in millions of dollars in lost export revenue. Yet, it appears that Sri Lanka Customs and the National Gem and Jewellery Authority (NGJA) have not intervened to curtail this practice. One may argue that the trade ministry, the NGJA, or the customs do not routinely analyse mirror data. However, as Thailand is the third-largest market for Sri Lankan gems, the NGJA should have a very good knowledge of that market, including Thai customs statistics. In-depth analysis of Thai customs data is also a main responsibility of the Sri Lanka embassy in Bangkok.
Sri Lanka-Thailand Free Trade Agreement (SLTFTA)
In addition to that, Sri Lanka commenced negotiations for the Sri Lanka-Thailand Free Trade Agreement (SLTFTA) in 2018. After multiple rounds of negotiations covering trade in goods, services, investments, and customs cooperation, both nations officially signed the SLTFTA in February 2024. While preparing for these multiple rounds of negotiations, Sri Lankan trade negotiators and the embassy in Bangkok should have extensively analysed the Thai customs data. They should have also known Sri Lanka’s export data like the back of their hands. Then, didn’t they discover these massive discrepancies in data sets? If they did, did they address them during the negotiations?
Whatever happens, the gaps keep growing.
So, now it is time for the appropriate agencies to start investigating these enormous value gaps … after all, a massive US$ 85 million, 207% value gap is simply not loose cash.
(The writer can be reached at enadhiragomi@gmail.com) )
By Gomi Senadhira
Opinion
‘The Voice of Hind Rajab’: A Truth That Cannot Be Unseen
“May their hard hearts soften towards you”- Voice on the phone to Red Crescent team trying to save Hind Rajab
Nothing really prepares one for the intense experience, for that is what it was, of sharing in the helpless anguish of the Palestine Red Crescent team at the emergency call centre in Gaza, making frantic efforts to rescue the 5 year old girl trapped for several hours in a car among the corpses of 5 members of her family, gunned down by members of the Israeli Defense Force. Nor was it easy to hear the pleas of the little girl, begging to be rescued in her sweet, child’s voice for hours on the phone, as the feature film dramatizing her last hours, played the original recordings of her voice made at the emergency call center, interspersed with actors playing the roles of the desperate Red Crescent team. After that searing encounter, deep reflection is an inevitable compulsion.
8 Minutes too far
Hind Rajab’s story was already well known, from the moment the Red Crescent call centre released the voice recordings on social media, in an attempt to pressure the Israeli authorities into giving a safe route for the ambulance to reach the child, hiding in a bullet riddled car. The distance between the closest ambulance and the child was 8 minutes, according to calculations of the call center. More than two hours later, they were still pleading for approval for a safe route, to ensure this ambulance crew wouldn’t join the rest of the names of more than a dozen rescue workers on their wall, killed by the Israeli forces while on rescue missions.
The feature film “The Voice of Hind Rajab” depicting those last hours of Hind Rajab’s precious life, premiered in Colombo at the Platinum Screen, Majestic City, sponsored by the Embassy of the State of Palestine, the Sri Lanka Committee for Solidarity with Palestine and Ceylon Theatres (Pvt) Ltd, on the 18th of June 2026.
Hind Rajab, the 5 year old Palestinian girl was murdered in Gaza in January 2024. The film, produced by Brad Pitt and Joaquin Phoenix among others, won several awards: The Silver Lion Grand Jury Prize at the Venice International Film Festival, CICT_UNESCO Enrico Fulchignoni Award, Audience Award at the San Sebastian Film Festival, and Audience Award for International Feature at the Middleburg Film Festival, as well as the Main Prize (Brussels section) at the One World Festival.
The system vs Red Crescent
In the film, the vantage point is that of the members of the Palestinian Red Crescent emergency call center team who were involved in the exchange with the little girl as she lay hidden in the car, after her cousin, another little girl a few years older, was killed while on the phone to them minutes earlier. The older girl said that there were tanks next to the car and that they were shooting at her. They heard the shots, then she fell silent.
Miraculously, Hind survived that spell of shooting, and the team was able to be in contact with her while they tried to get a rescue team to reach the car in which she was hiding. The family was in compliance with an Israeli order to vacate that area of Gaza where they lived and was on their way out when their car was attacked, killing most of the occupants, except for two girls. Their only hope for survival was the Red Crescent emergency response center.
What unveils in the film is the unbearable emotional rollercoaster the members of the Red Crescent team go through, as their humanity is repeatedly tested against the requirements of a brutally lopsided, oppressive system of administrative authority which is structured with layer upon layer of permissions, approvals, co-ordinations which delay and hamper their efforts to respond urgently to an emergency.
In a story that holds tragedy within tragedy, an accumulation of hopeless despair, some of the issues of the impossible conditions of existence of the people of Gaza are laid bare. As individual members of the Red Crescent team respond to these events, their own hearts are broken by the predicament of little Hind Rajab, as they helplessly promise they would come to her aid, desperately hoping they would be able to live up to their promise. Rana, a female member of the team, keeps her talking until Rajab herself says she is dying. Rana, overcome with grief, gets her to repeat a verse from the Holy Quran, with little Hind doing so beautifully and fluently. She urges Rana to come soon to save her, which Rana knows by then, is an impossible request.
The daily encounter with the conditions of a heartless occupation come alive, as the supervisor at Red Crescent bends over backwards to comply with the list of rules and regulations even to allow an ambulance crew 8 minutes away to save a child, in a convoluted process with arbitrary decisions at each stage. As the team continues the calls to get approvals, a safe route and coordination with the IDF, a doctor at the other end of the phone hearing that permission had still not been granted says with resignation, “May their hard hearts soften towards you”.
A knife’s edge
The dramatisation of the day’s events shows the knife’s edge their nerves have to balance on, with a younger employee’s patience and tolerance of an unfair system reaching their limits in the face of the callous disregard by the system of a little girl begging to be saved. The staff at Red Crescent survive the stress by having a trained counsellor on hand, to help them deal with the deaths while on the phone to victims. The counsellor herself is finally called upon to keep little Hind company in her last minutes, teaching her to breathe deeply while imagining her favourite places.
The tragedy is that their unrelenting efforts including the release of all tapes of the little girl appeals uploaded to social media eventually succeeded in getting a safe route for the ambulance to get to her, but still failed to complete the mission to save her. The ambulance itself was shot at when it got to within 50 meters of the car which held Hind Rajab still alive, killing both rescue workers and destroying the vehicle. The logic of a hostile occupation over the Palestinian population took its predictable course, having granted permission to arrive at the site, the rescue ambulance was nevertheless attacked, simply because the occupation force could, despite every effort to stick to the rules by the Red Crescent.
The younger man’s impassioned indictment of his law-abiding supervisor at one moment shouting “We are still occupied because of men like you!” as the supervisor continued to comply with every impossible rule set upon them even at the cost of delaying the rescue effort, revealed the churning depths of a subterranean sea of emotion an occupied people must endure, keeping it controlled in survival mode until it bubbles up in tidal waves of frustration and anger. The young man who was unable to hide his emotions that day, was reportedly arrested subsequently and was killed by the occupying authorities.
Not without consequence
It is impossible not to be shocked at the bullet riddled ambulance and the totally destroyed car shown at the end of the movie. For 12 days there was no news of what happened to the girl or where the car was, until the IDF left the area. Then they found her, with the other bodies, with almost three hundred bullets in Hind Rajab. Whatever those conducting atrocities may think at the time they celebrate such “triumphs” over innocents, such continued conduct clearly impairs their humanity.
The story being told from the perspective of the Red Crescent employees, brings home the fact that these are every day traumas borne by the people of Palestine, not isolated incidents of excesses. There were young people at the Majestic Cinema who were sobbing in shocked empathy. How is it that year after year, the Palestinians bear these tragedies, as their country keeps getting smaller and smaller, their lands taken over, their buildings destroyed, and their history reduced to patches of hopelessness in a sea of gray rubble?
We have watched it together with the rest of the world for decades. Some of our own leaders have prevented or tried to prevent, and even punished those who couldn’t be prevented from speaking out against the injustices carried out in broad daylight against the Palestinian people. Fortunately, they do not represent most of the people of Sri Lanka. The Security Council held an emergency session this week, called by all 10 non-permanent members and supported by 4 of the permanent members, to debate the prevention of humanitarian aid to Gaza. One permanent member didn’t sign it.
Given the current global dynamics facilitating a peace agreement, at least in the form of an MoU, between Iran and the United States, one can only hope that things will change and one day sooner than later, all members of the Security Council will speak with one voice on the situation of Palestine, and that the courage of the film makers and all those involved in its creation will be rewarded with justice for the incredibly resilient people of the State of Palestine. May their hard hearts soften towards the long-suffering Palestinian people, innocent civilians caught up in an unending war, who in helping each other have retained their humanity in the most trying of circumstances, while their occupiers are rapidly losing theirs.
by Sanja de Silva Jayatilleka
Opinion
Can a punishment-free child become a threat to Sri Lankan society?
Children are the future of every nation, and the values they learn during childhood shape the society they will eventually lead. In Sri Lanka, where family traditions, respect for elders, and social responsibility have long been important cultural values, the way children are raised remains a topic of great interest. In recent years, many parents and educators have moved away from traditional forms of punishment and embraced more child-friendly approaches to discipline. While protecting children from physical and emotional harm is essential, an important question arises: can a child who grows up without any form of punishment or consequences become a threat to Sri Lankan society?
To answer this question, it is necessary to understand the difference between punishment and discipline. Punishment is often associated with penalties imposed for wrongdoing, while discipline refers to teaching children self-control, responsibility, and respect for rules. Modern child psychology generally discourages harsh physical punishment because it can cause fear, anxiety, and resentment. However, completely removing consequences for inappropriate behavior may create a different set of problems.
Sri Lankan society has traditionally emphasized discipline within the family. Parents, grandparents, and teachers have often played active roles in guiding children’s behavior. Respect for elders, obedience, and good manners have been considered important virtues. While some traditional disciplinary methods may no longer be acceptable, the underlying principle of teaching accountability remains relevant.
A child who never faces consequences for wrongdoing may struggle to understand the boundaries that exist in society. For example, if a child is allowed to insult others, damage property, or ignore rules without correction, they may develop the belief that their actions have no consequences. Such attitudes can become problematic when the child enters school, the workplace, or the wider community.
Sri Lankan schools already face challenges related to student discipline. Teachers often report difficulties in managing classrooms where some students refuse to follow instructions or respect school regulations. When children are not taught accountability at home, educational institutions may find it harder to maintain a productive learning environment. This can affect not only the individual student but also classmates whose education is disrupted.
Another concern is the development of entitlement. A child who is never told “no” may come to believe that personal desires should always be fulfilled. In a society where cooperation and mutual respect are essential, such attitudes can lead to conflicts with peers, teachers, employers, and even family members. Sri Lanka’s social fabric depends heavily on community relationships, and individuals who fail to respect others can weaken these bonds.
The influence of social media and modern technology has added another dimension to this issue. Today’s children have access to information and entertainment on an unprecedented scale. Without proper guidance and consequences, some may misuse technology, engage in cyberbullying, spread misinformation, or develop unhealthy habits. Parents who avoid setting limits may unintentionally expose children to risks that affect both personal development and social well-being.
The workplace offers another example of why accountability is important. Sri Lanka’s economic development depends on a workforce that is disciplined, responsible, and capable of working with others. Employers value punctuality, respect, and professionalism. Individuals who grow up without learning responsibility may find it difficult to meet these expectations, affecting both their personal success and the productivity of organizations.
However, it is equally important not to interpret this argument as support for harsh punishment. Research has shown that excessive physical or emotional punishment can have serious negative effects on children. Fear-based parenting may produce obedience in the short term but can damage confidence, trust, and mental health in the long term. Therefore, the solution is not stricter punishment but more effective discipline.
Positive discipline provides a balanced alternative. It involves setting clear rules, explaining expectations, and applying fair consequences when those rules are broken. For instance, if a child neglects schoolwork, they may lose certain privileges until responsibilities are fulfilled. If they damage property, they can be required to help repair or replace it. Such consequences teach accountability while preserving the child’s dignity.
Sri Lankan parents, teachers, and community leaders all have a role to play in nurturing responsible citizens. Families should create environments where children feel loved and supported but also understand that actions have consequences. Schools should encourage character development alongside academic achievement. Religious and community organizations can reinforce values such as honesty, compassion, and respect for others.
A balanced approach is especially important in a rapidly changing society. As Sri Lanka continues to modernize and integrate with the global community, young people must learn not only their rights but also their responsibilities. Freedom without responsibility can lead to selfishness, while discipline without compassion can lead to fear. The challenge is to find the middle ground.
A punishment-free child can become a concern for Sri Lankan society if the absence of punishment also means the absence of discipline and accountability. Children who never learn consequences may struggle to respect rules, authority, and the rights of others. However, harsh punishment is not the answer. The most effective approach combines love, guidance, clear boundaries, and fair consequences. By raising children who understand both freedom and responsibility, Sri Lanka can build a future generation that strengthens society rather than threatens it.
Saumya Aloysius
(An essayist, children’s writer and freelance writer who holds a Master’s Degree in Sociology from the University of Kelaniya)
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