Features
The Burden, and also Strength, of the Critical Scholar in the Humanities

The biggest part of the challenge of a critical scholar in the humanities is having to engage critically with the very realities that define her existence as a social being. She cannot even begin to comment on the focus of her study without creating shock waves that would hit her own self in some form. One could argue that the scholars in the field of the humanities are part of what is being studied in one way or another. Critical scholarship in those fields entails destabilizing the ground beneath their own feet.
An essential part of scholarly/scientific inquiry is being able to objectify what is being studied and examine it closely but at a distance, that too in a manner that scholar’s personal biases do not affect the judgement. Any failure to comply with this requirement immediately brands the study as unscientific. To try to understand this using an example situation, I would assume that a scientist who conducts her research in a laboratory setting and who experiments with sodium and chlorine as chemical elements have the privilege of entering the experiment without any personal and emotional ties to either of the elements, placing one element in contact with the other without having to raise questions about her own existence, and observing and recording the outcome of the experiment without having to simultaneously examine what sort of implications the outcome has had for her as a person. The findings of the experiment may certainly advance her/him in the domain of science, but it is unlikely that the outcome of the study would result in any transformation within her as a social being.
The same privilege is not available for the (critical) scholars in the humanities. What chemical elements are for the scientist, the different social, political, cultural, gender, ethnic, racial, and religious identities are for those in the humanities. What the controlled, and also largely predictable, laboratory environment is for the scientist, the uncontrolled, even erratic, society is for those in the humanities. What the scientific experiments where the composition and behaviour of the individual chemical elements are explored is for the scientist, a close examination of phenomena and topics that cut across the categories of the social, the political, the cultural, and the religious is for those in the humanities.
The relatively clear differentiation or separation that is there between the scientist’s personal space and the laboratory setting where she conducts her research is not there in the case of her counterpart in the humanities. The latter does not have a separate laboratory setting that she can step into from her personal space, as the social space, which is her site of research, has her personal space already embedded in it. The freedom that the scientist has to cut herself off from what shapes her existence as a social and political being, as she enters her laboratory, is not available for her counterpart in the humanities, for the simple reason that the social and the political, which define her life outside her research, is also at the core of what she engages with in her research. Even in a setting where the latter locks herself up in a room and cuts herself off from the rest of society, the social and the political continue to define both her perspective and the object of study. Even the scientist who conducts groundbreaking research in her field has the option of taking her life, defined by the social, the political, the cultural and the religious, for granted, as her success is measured purely on the basis of her scholarly output; however, the scholar in the humanities, irrespective of whether she is an experienced researcher or not, would have to acknowledge the nexus between her personal life and her scholarly life, explicitly or implicitly, and her engagement with the chosen object of study will entail some sort of an engagement with her own existence.
To use an example from the field of language studies which my work is primarily in, New Varieties of English, like what is called Sri Lankan English, is a topic that I try to engage with in both my teaching and research. Approached from a critical point of view, Sri Lankan English as a New Variety of English is more a political category than a linguistic one. The claims that you make may be based on linguistic evidence, but the conceptualization of a separate form of English as Sri Lankan English even on the basis of objective linguistic evidence is primarily a political claim. The creation of such a category invariably leads to questioning the identity of English as a unified language. It also results in destabilizing and redefining the positions of English, Tamil, and Sinhala in the broader society. As a speaker of Sinhala and English, as my first language and second language respectively, and also whose identity is defined by the complex interrelations between the two languages in the local context, I cannot even begin to comment on the idea of Sri Lankan English without engaging with my own existence and without upsetting the culture that defines that existence, at least to a certain extent.
Even when I find the case for Sri Lankan English to be convincing, I feel compelled to word the arguments carefully. This feeling of compulsion to word the arguments carefully is certainly in recognition of the need to make academically-sound arguments; however, in addition to that, it has also to do with my position outside the social class which has traditionally been seen as having proprietary rights over the language. In that setting, I am less of an academic with an objective mindset than of a strategist who is enmeshed in the ethnic and class relations that define the topic of Sri Lankan English. At the same time, in a context where one’s knowledge of English is a primary determiner of success in society and what is predominantly valued is the so-called proper forms of English, I have had to ask myself if any claims, including the most convincing, academically-sound ones, in the direction of legitimizing Sri Lankan English should not be made with caution.
I have also had to reconcile between two seemingly contradictory positions involved in making a case for Sri Lankan English, especially in the context of an English Honours Degree programme, that too at a leading university in the country. On the one hand, making a case for Sri Lankan English entails encouraging deviation from the established norm/s of the language; on the other hand, considering the language focus of the Degree programme, the need to require the students to make their arguments using a normative form of English that would be recognized internationally could not be overlooked. At one level, this seeming contradiction could easily be dismissed as hypocrisy, but a closer and more serious reading of the situation would see in it a certain “maneuvering” and “negotiating” that the scholars in the discipline of English Studies, especially those stationed in peripheral contexts like ours, are constrained to undertake in their engagement with the topic of English in postcolonial settings. The claims that the scholars make may be based on a careful examination of the relevant linguistic evidence, but in addition to that, there is also a certain identity politics that the scholars have no option but to engage with in the process of making those claims.
Accordingly, to make a claim in the humanities from a critical point of view is also to question in some form what defines one’s own identity, and this may not be the most comfortable undertaking for many of us in the field. This explains, at least to a certain extent, why some scholarly engagements with history result in mere glorifications of the mainstream historical narratives; why some scholarly engagements with literature and language result in a mere celebration of the mainstream literary traditions and hegemonic languages; how some scholarly engagements with the idea of culture directly subscribe to the position that culture should always be preserved and celebrated. Such approaches leave the status-quo largely untouched, and therefore the amount of unsettling that the scholars have to deal with is minimal. How much value they are in a position to add to the existing scholarship, of course, is a question.
Any act of critical scholarship in the field of the humanities entails the scholar having to challenge in some form what defines her personal existence. This may not be the most comfortable move to make, but that is the only way the scholar could try to make a contribution of value to the field. It is important that this dilemma that the critical scholars in the humanities have to go through is recognized for what it is.
(Nandaka Maduranga Kalugampitiya is attached to the Department of English, University of Peradeniya.)
Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.
by Nandaka Maduranga
Kalugampitiya
Features
Sections of US media looking power straight in the eye
Some fundamental freedoms seen to be at the heart of democracy in the US – religion, speech, the press, assembly and the right to petition the government – are at risk of being undermined at present by the country’s Executive President. However, the latter is being legally challenged on this score by some sections of the US media and the citizenry of the country could take heart from this notable defense of media freedom.
In fact this is good news for the world of democracy. The push back is coming from organizations such as CNN, ABC, CBS, Fox, NBC who constitute the nucleus as it were of the US media and their solidarity no less than their resourcefulness calls for commendation.
Following a recent White House decision to suspend CNN from what was referred to as ‘participation in presidential pool coverages’, the other media organizations mentioned refused to replace it in the pool. Their position was that the public had a right to receive ‘accurate and independent information about the government.’
Earlier, the White House decided to bar MS NOW and Politico from entering its premises following the restrictions imposed on CNN. The organizations were accused of publishing “FAKE NEWS’ , ‘Fiction’ and ‘lies’ in respect of the administration. These organizations lost no time in initiating a federal lawsuit accusing the central administration of violating their rights guaranteed by the First Amendment.
However, the latter litigating organizations could now consider themselves as having been vindicated because the federal court hearing their case has ordered the Trump administration to temporarily restore White House press access to journalists from the mentioned media institutions. Notably, the court has declared that the ban is ‘likely unconstitutional’. The case is proceeding.
The mass media of the most vibrant democracies of the West ought to be no strangers to such inspirational acts of solidarity and exemplifications of independence but there are lessons here for the democracies of the South that could stand them in good stead. Minus the right of a people to be informed, the rest of fundamental rights featuring in Southern Bills of Rights and legislation of the kind are bereft of substance and meaning.
It is informed decision-making on the part of a citizenry that makes for democratic vibrancy and on this score many a Southern democracy fails. While Southern publics generally demand of their governments continuous economic well being and substantive material benefits they are not equally desirous of being informed and knowledgeable.
This lacuna in the consciousness of many Southern publics enables their governments ‘to get off the hook’, so to speak and govern, or more often misgovern, their countries with impunity. Among other factors, this species of mass ignorance makes it possible for governments to dismantle democracy and rule in perpetuity.
Accordingly, an educated and constantly informed public is an essential precondition for the flourishing of democracy and independent media are integral to this process. Minus an independent mass media sector that meets the knowledge needs of the people responsibly, democracy is as good as dead.
Needless to say, those sections of the US media that are currently taking the Trump administration to task over its media curbs are acutely aware of the cruciality of these fundamental knowledge requirements.
The hope of democratic opinion worldwide and locally is likely to be that media independence would thrive in the manner in which it is flourishing in the most vibrant and accountable democracies of the West.
Southern countries such as Sri Lanka that lay claim to democratic credentials, but are democracy-deficient in many ways, need to be particularly cognizant of these requirements. The publics of these countries need to go the extra mile to ensure the thriving of an independent but responsible mass media sector.
In fact it is veritably a matter of life and death. It is only an independent media sector that could, while ensuring the existence of an informed public, impress on the latter the need to protect and perpetuate its fundamental rights. In the absence of these campaigns, such publics could be eventually having on their hands governments that boast of ruling in perpetuity.
Taking a leaf from the sections of the US media referred to independent media organizations in Southern states need to act in solidarity as well. They would need to act on the basis of the principle that acts of victimization suffered by members in their fold at the hands of governments, for instance, are in fact inimical acts directed at their collectivity and which call for united remedial action. In short, no independent mass media institution could see itself as ‘an island’.
Besides some general guidance on the importance of media independence and solidarity, the message coming from the US with regard to media praxis is that power must be stood-up to unblinkingly. The mentioned sections of the US media are primarily in a struggle to ward off encroachments on their independence in the areas of policy and practice by the political executive, that is the President.
The latter would ride rough-shod over the media in the absence of robust opposition by the media itself to inimical executive action of this kind.
While media independence needs to be seen as crucial to democratic development, an obligation is cast on the media to ensure that it uses such independence responsibly and constructively.
The worst that could afflict a media sector is for it to fall prey to the clichetic ‘freedom of the wild ass’. In fact recurring irresponsibility on the part of the media could lend credence to the perception that a tightly regulated media is best for a country. It is a short step from this misguided view to the position that political authoritarianism is best for a state. That turn of events would be of course catastrophic for a democracy.
The issues discussed thus far point to the need for a broad discourse among Southern democracies in particular on what is best for them in this connection. Given the risks underscored earlier for Southern countries in particular a broad discussion on the matters at hand, which includes the public, emerges as a must for Sri Lanka. Besides, media solidarity within democratic countries and internationally is a must.
Features
What lessons can be learned to improve quality of Sri Lanka’s Grade 6 syllabus
by Prof. M. W. Amarasiri de Silva
Following public controversy over an inappropriate web link found in an English study module, the Sri Lankan government formally deferred the full rollout of the Grade 6 curriculum reforms to January 2027. In the interim, state schools will maintain the existing syllabus, reverting to standard eight-period daily timetables and previous textbooks to ensure uninterrupted instruction. Prime Minister and Minister of Education Dr. Harini Amarasuriya emphasized that this temporary pause allows the Education Ministry to thoroughly review all instructional materials, fix editorial flaws, and conduct scientific impact assessments across pilot schools prior to nation-wide implementation.
To address the oversight, an expert committee evaluated the flawed materials, completed necessary amendments, and finalised discussions to resubmit corrected modules for printing. Beyond revising written texts, the Ministry established a broader preparation roadmap—allocating funds for extensive teacher training programs set to begin mid-year, alongside scheduled informational briefings for parents, teachers, and students. Prime Minister Amarasuriya reaffirmed that none of the valid first-term modules were completely discarded or scrapped, preserving state resources while systematically rebuilding public trust and strengthening quality assurance protocols.
In this respect, this article reviews the current grade 6 syllabus comparing it with similar syllabi of India and the USA, with a view to make recommendations for the upcoming grade 6 syllabus revision.
Architecture of nation’s future
Education is the quiet architecture of a nation’s future. It is the unseen scaffolding upon which generations build their character, their intellect, and their capacity to contribute meaningfully to society. In Sri Lanka, the Grade 6 syllabus occupies a particularly important place in this architecture. It is the bridge between primary learning and the more demanding intellectual terrain of secondary education. It is the moment when children begin to move from learning basic facts to understanding concepts, from memorising information to applying knowledge, and from passive reception to active engagement. Yet, despite its importance, the Grade 6 curriculum in Sri Lanka has long struggled with issues of breadth, depth, relevance, and pedagogy. As global education systems evolve, Sri Lanka must examine what lessons can be learned from international models—particularly India and the United States—to strengthen its own curriculum and prepare students for a rapidly changing world.
The first lesson Sri Lanka can learn is the value of conceptual clarity. India’s NCERT curriculum, especially in Mathematics and Science, is globally respected for its logical progression and conceptual depth. Indian students are introduced early to the idea that mathematics is not merely a set of procedures but a language of reasoning. They learn why a ratio works, not just how to compute one. They understand the structure of an equation, not merely the steps to solve it. In Science, they explore the properties of materials, the structure of plants, and the principles of motion with a clarity that encourages curiosity rather than rote memorisation.
Sri Lanka’s Grade 6 syllabus, while competency-based, often leans heavily toward content coverage. Students are expected to learn many topics, but the time allocated for each is limited, and the teaching culture often emphasizes memorisation over understanding. If Sri Lanka wishes to improve the quality of its syllabus, it must embrace the idea that fewer topics taught well are better than many topics taught superficially. Conceptual mastery builds confidence, and confidence builds lifelong learners.
Lesson from the US
A second lesson comes from the United States, where the curriculum is built around skills rather than content. American students in Grade 6 are expected to read complex texts, analyse arguments, write essays supported by evidence, conduct experiments, and engage in collaborative projects. The emphasis is not on how much they know but on what they can do with what they know. This skills-based approach encourages critical thinking, creativity, and independence—qualities essential for success in the modern world.
Sri Lanka’s syllabus, by contrast, often rewards students for reproducing information rather than interpreting it. The exam culture reinforces this tendency, as students are assessed primarily through written tests that measure recall. To improve the syllabus, Sri Lanka must integrate more opportunities for students to think, question, debate, and create. The classroom should become a space where students learn to solve problems, not just memorize solutions.
Another important lesson comes from the breadth of Sri Lanka’s own curriculum. One of the strengths of the Sri Lankan system is its inclusion of cultural and religious education. Subjects such as Buddhism, Hinduism, Islam, and Christianity provide moral grounding and cultural identity. Art, Music, Drama, and Health contribute to holistic development. These subjects remind students that education is not merely about academic achievement but about becoming a balanced human being. However, breadth without depth can become burdensome. Grade 6 students in Sri Lanka often juggle more than ten subjects, each with its own textbook, competencies, and assessments. This creates pressure not only for students but also for teachers, who must rush through content to meet syllabus requirements. The lesson here is not to reduce cultural subjects but to integrate them more meaningfully. Religious education can be taught through ethical discussions, community projects, and reflective writing. Art and Music can be connected to history, literature, and social studies. Health can be linked to science and physical education. Integration reduces overload while enriching learning.
Another lesson from India
India offers another valuable lesson in the form of standardised textbooks. NCERT books are used across the country, ensuring consistency in quality and content. They are written by subject experts, reviewed rigorously, and updated periodically. Sri Lanka’s textbooks, while generally well-structured, vary in quality and often lag behind modern pedagogical standards. Some are dense, text-heavy, and lacking in visual aids or real-world examples. To improve the syllabus, Sri Lanka must invest in high-quality textbooks that are engaging, accessible, and aligned with contemporary educational research. Textbooks should not merely transmit information; they should inspire curiosity. They should include stories, diagrams, experiments, and activities that make learning enjoyable and meaningful.
The United States provides a lesson in inquiry-based science education. American students conduct experiments, build models, observe natural phenomena, and engage in engineering design challenges. They learn science not as a set of facts but as a process of discovery. Sri Lanka’s science curriculum includes experiments, but many schools lack the resources, laboratory facilities, or teacher training to implement them effectively. Improving the syllabus requires improving the ecosystem around it. Schools need laboratories, equipment, and teacher development programs that empower educators to teach science through inquiry. A syllabus is only as strong as the environment in which it is taught. ***
International models
Another area where Sri Lanka can learn from international models is language education. In India, students often learn three languages—English, Hindi, and Sanskrit or Urdu. This heavy language load has its challenges, but it also produces students with strong linguistic skills. In the United States, English Language Arts emphasises reading complex texts, writing arguments, and analysing literature. Sri Lanka’s English curriculum, while improving, still struggles with uneven implementation across schools. Many students reach secondary school without adequate proficiency in English, limiting their access to global knowledge. To improve the syllabus, Sri Lanka must strengthen English instruction through better teacher training, more reading opportunities, and a shift from grammar-heavy teaching to communication-focused learning. At the same time, Sinhala and Tamil instruction should be modernised to include creative writing, literature appreciation, and critical reading.
Social Studies is another area ripe for improvement. Sri Lanka’s curriculum includes History, Geography, and Civics, but the teaching often emphasises memorization of dates, definitions, and facts. India’s Social Science curriculum, while also content-heavy, provides clearer conceptual frameworks. The United States, however, excels in teaching civics and citizenship. American students learn how governments function, how laws are made, how communities solve problems, and how citizens participate in democracy. Sri Lanka can strengthen its Civics curriculum by incorporating more discussions on governance, rights, responsibilities, and community engagement. Students should learn not only the structure of government but also the values that sustain it—justice, equality, and participation.
One of the most important lessons Sri Lanka can learn is the value of reducing exam pressure. In both India and Sri Lanka, exams dominate the educational landscape. Students are judged primarily by their ability to perform on written tests. The United States, while not free from assessment challenges, uses a wider range of evaluation methods—projects, presentations, portfolios, and continuous assessment. These methods allow students to demonstrate learning in diverse ways. Sri Lanka should consider adopting a more balanced assessment system that values creativity, collaboration, and practical skills alongside academic knowledge.
Technology integration is another area where Sri Lanka can improve. The United States incorporates digital literacy, coding, online research, and digital citizenship into the curriculum. Sri Lanka’s ICT syllabus is well-structured, but implementation varies widely. Many schools lack computers, internet access, or trained ICT teachers. Improving the syllabus requires improving infrastructure. Students must learn to navigate the digital world safely and effectively. They must learn coding not as a luxury but as a basic skill. They must learn to evaluate online information critically, a skill essential in an era of misinformation.
Teacher training
Teacher training is perhaps the most critical lesson of all. A syllabus is only as effective as the teachers who deliver it. India invests heavily in teacher training through national programs, workshops, and online platforms. The United States emphasises professional development, peer collaboration, and instructional coaching. Sri Lanka must strengthen its teacher training programmes, ensuring that educators understand not only what to teach but how to teach it. Teachers should be trained in inquiry-based learning, differentiated instruction, formative assessment, and classroom management. They should be empowered to adapt the syllabus to the needs of their students rather than follow it mechanically.
Sri Lanka must learn the lesson of relevance. A syllabus must prepare students not only for exams but for life. It must teach them how to think, how to communicate, how to solve problems, and how to work with others. It must prepare them for a world where knowledge is abundant, but wisdom is scarce. It must help them navigate a future shaped by technology, globalisation, environmental challenges, and social change. To improve the syllabus, Sri Lanka must ask: What kind of citizens do we want to produce? What kind of thinkers? What kind of leaders? The answers to these questions should shape the curriculum.
Lastly, improving the quality of Sri Lanka’s Grade 6 syllabus requires learning from both international models and local strengths. From India, Sri Lanka can learn the value of conceptual clarity and standardised textbooks. From the United States, it can learn the importance of skills, inquiry, and creativity. From its own traditions, it can preserve cultural education, moral development, and holistic learning. The goal is not to copy another country’s system but to build a uniquely Sri Lankan curriculum that is modern, relevant, and empowering. A curriculum that honours the past while preparing students for the future. A curriculum that nurtures thinkers, creators, and compassionate citizens. A curriculum worthy of a nation with immense potential and a proud educational heritage. If Sri Lanka embraces these lessons, the Grade 6 syllabus can become not just a bridge to secondary education but a foundation for national progress.
Features
Three magical nights at Colombo Fashion Week
Melloney Dassanayaka is certainly a familiar name here, and abroad, as well, having represented Sri Lanka at the Miss Universe 2024 pageant, held in Mexico.
A former National Basketball player, she is also involved in several projects, beneficial to the community, including financial literacy for single women-headed families in the country.
A banker by profession, Melloney hold a Bachelor’s Degree in Business Administration.

Melloney with Asanka de Mel of Lovi Sri Lanka
This extremely talented old girl of Holy Family Convent, Bambalapitiya, was in the limelight, once more, when she was seen on the ramp at Colombo Fashion Week.
It was her very first experience, at this prestigious event, and she loved every minute of it, she said, and, what’s more, she was featured on three consecutive days.
According to the itinerary, on day 01 she walked for Lovi Sri Lanka; day 02 Rizwan Beyg (Pakistan designer), Arsath Furkhan (Indian designer), Haoyi Yan (Chinese designer) and Samant Chauhan (Indian designer); and on day 03 Vaishali Shandangule (Indian designer).
In today’s edition of The Island SceneAround, we spotlight Melloney, on the ramp, at Colombo Fashion Week.
Melloney will also participate at Miss Grand All Stars to be held later in the year, in Thailand, as Miss Universe Sri Lanka 2024.
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