Features

Autonomy and the University: critical remarks

Published

4 years ago

2022/06/21

by Sivamohan Sumathy

In a brief span of two months, we have seen a massive overturning of our political perceptions. Anger at the Rajapaksa regime was building over a long time, but it was the shortages and the long queues, the failed crops after the fertilizer ban, and prior to that women protesting micro finance loans, lock down protests against layoffs, that was the tipping point. People poured into the streets, even as property became the street. Protests had as their baseline, a simple call – GOTA (the President Gotabhaya Rajapaksa) go home, leave office. Underlying this simple call is a multitude of demands, while at times contradicting one another, congealing on one demand; accountability, participation in governance, an economy for the people – in other words, a systemic change.

While we may ask Gotabaya Rajapaksa to go home, and ask for the Executive Presidency to be abolished, questions raised at the system, need to look closer to home too. Here, I mean the University and the university system. The University itself may not be run in the highly centralised fashion of the Executive Presidency, but the twin imperatives of economic policies and centralised forms of governance shape the hierarchies and educational sphere of the university. While individual universities are direct state entities, UGC as an APEX administrative body has a lot to say in the running of the university. A centralized form of governance has seeped into all walks of academic and administrative matters in the university. Structures of governance have been de facto centralized, taking power away from the academic and employees of the institution. Losing our independence in policy, we have lost confidence in our own work, in our degrees and have become apologists for what we do. We have become subservient to the dicta of the state, channelled through the UGC. We have had to prove our worth through spurious criteria like Sri Lanka Qualification Framework (SLQF) and their likes. Defunding of higher education has brought in a crisis to the university system too. Within the University of course there is a history of resistance to the encroaching hand of the state and its debilitating funding manoeuvres. Many of us have repeatedly called for the independence of the university – Autonomy. In these troubled times, when the country as a whole is on the verge of collapse, we may want to examine what Autonomy could mean today. Do we have the luxury of autonomy, at a time like this, when it’s starkly visible that we are so very integrally connected to the everyday of life of the country at large?

Rethinking Autonomy

Autonomy can be thought of in two ways. First, the university as an independent entity that has sole control over its administration and academic matters. Second, autonomy as a cardinal principle underlying democracy and democratization of university structures. It is this second sense of the term I will elaborate upon and reconceptualize. Autonomy is a function of democracy and is also a process, a movement, mobilizing university communities from the very bottom to the top, in furthering the principles of social justice. The idea of autonomy being a movement means that it is a dynamic process and has to be located in the context in which it functions. Autonomy in the second sense means maintaining the independence of the university from the top down directivess of those in governance and their undemocratic actions. It cannot be an abstract notion or principles. It has to be actualized as a struggle and participatory feature in which the many communities of the university involve. Merely talking about autonomy has little significance if what we mean by autonomy is not about making our academic and pedagogical objective inclusive and socially relevant.

Structurally, this can be understood through the following sets of relationships:

The University and the state

The University, structures and relations with its own members and communities

The University and the international and the global

The University and the people at large.

The above classification is for the purposes of analysis only and the four aspects are intertwined. In the exploration below I focus only on three of the four aspects, the relations between the state, the university and its structures and the relations between the university and the people at large.

The State and the University: in our quest for autonomy, we have to turn our lens upon the state to understand the overall operation of power, politics, hegemonic authority and money. The state remains the major funding source for the university; and through policy it shapes the mandates of the university. Funding and policy have a symbiotic relationship here and in turn restricts autonomy as a democratizing movement initiated and implemented by and at the lowest levels of university hierarchy. The state also intervenes in the workings of the university, through what has been identified as politicization. Politicization takes place through appointments, perks, and other kinds of advantageous treatment of those in positions of power. It has to noted here that the idea of autonomy of the university has had especial significance for those in the system in recent years as politicization, it is assumed, is at a peak, and has to be curbed. Politicization has relevance largely in the areas of finances, recruitment, and in political victimization/-favouritism. At the structural level, the state aggressively intervenes through Quality Assurance Programs, and the shaping of curriculum and policy tied to funding and the threat of defunding.

The University, its members and communities

The internal relationships among constituent members of the university are our locus of interest here. This relation [u3]is expressed structurally, through certain formal and informal arrangements of hierarchy; and through bodies of governance and participation. The latter: bodies of governance and participation are: Faculty Boards, the Senate, Councils, Unions, other associations, Departments, Postgraduate Institutes, centers like the Center for Distance and Continuous Education, advisory committees, sub committees, Student Unions and other student bodies. Another facet that expresses this relation is the sphere of pedagogical and academic imperatives- the curriculum, lectures, examinations, marks, grades, extra-curricular activities, are sites of pedagogical interaction that shape the relationship among members of the university, particularly those between students and teachers.

University structure is arranged hierarchically, with the council at the top of the apex.

Yet, this hierarchical structure has a certain level of participation by the many layers of the staff and students. While there is room for improvement, the biggest concern is that of the informal networks of power and hierarchy that act in tandem with the structural hierarchies.

It is important to look at how the structures of governance can be further democratized, bestowing a good measure of autonomy on the individual. Any movement for autonomy should devote itself to challenging the hierarchies, discriminatory and disempowering practices, harassment, and attend to gender, sex, class and ethnic identifications and discriminations.

The Flipside of Autonomy

Autonomy can be a double-edged sword. Autonomy can mean that the government and state agencies are able to wash their hands of ‘providing for’, asking universities to self-finance education. Autonomy is understood as financial autonomy and that is how state agencies often understand the word. Related to the above, the UGC and other state agencies can dictate to us as to what our curriculum should be, what should be emphasized in our teaching and research and where universities should be headed. This impinges on relations within the university, as, funding imperatives, cost cutting moves, devaluing standards, and defunding certain programmes, creates tension among departments and academics within the university. Some programmes are perceived to be more viable commercially. Within the public good that university education is, structures that promote privatization exist, such as fee levying study programmes. For instance, a body that caters to distance education, bringing in enormous amounts of revenue for the University, in turn, acts as a model for other faculties and departments to emulate. Remuneration rendered for services in these programmes are attractive and creates desires and ambitions among the staff for such independences. Autonomy is a tendentious, spurious ethical principle.

Conclusion

Maybe, it is not autonomy one needs to foreground, but democratization of the structures, where productive dialogue can take place between the people and the University community. This will happen through channels that take economic democratization and political democratization as key concerns. Autonomy needs to be rethought as forging links and greater integration with the rest of the people through points of pedagogy, research, policy and dialogue. In doing so, we can retain our independence as educational institutions and reinvest in our education, not through SLQF, but as service, contribution, critical intervention and through concern for ourselves, our wellbeing and the wellbeing of the country.

(Sivamohan Sumathy is attached to the Dept. 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.

All News Advertisement

Features

Illegal solar push ravages Hambantota elephant habitat: Environmentalist warns of deepening crisis

Published

11 hours ago

2026/03/19

Sahan Weerasooriya

Land earmarked for the project

A large-scale move to establish solar power plants in Hambantota has triggered a major environmental and social crisis, with more than 1,000 acres of forest—identified as critical elephant habitat—cleared in violation of the law, environmental activist Sajeewa Chamikara said.

Chamikara, speaking on behalf of the Movement for Land and Agricultural Reform, said that 17 companies have already begun clearing forest land along the boundaries of the Hambantota Elephant Management Reserve. The affected areas include Sanakku Gala, Orukemgala and Kapapu Wewa, which are known to be key elephant habitats and long-used movement corridors.

He said that what is taking place cannot be described as development, but rather as a large-scale destruction of natural ecosystems carried out under the cover of renewable energy expansion.

According to Chamikara, the clearing of forests has been carried out using heavy machinery, while large sections have also been deliberately set on fire to prepare the land for solar installations. He said that electric fences have been erected across wide stretches of land, effectively blocking elephant movement and fragmenting their natural habitat.

“These forests are not empty lands. They are part of a living system that supports wildlife and nearby communities. Once destroyed, they cannot be easily restored,” he said.

The projects in question include a 50 megawatt solar development undertaken by five companies and a larger 150 megawatt project implemented by 12 companies. The larger project is reported to be valued at around 150 million US dollars.

Chamikara stressed that these projects are being carried out in a coordinated manner and involve extensive land clearing on a scale that raises serious environmental concerns.

He further alleged that certain companies had paid about Rs. 14 million to secure support and move ahead with the projects. He said this points to a troubling failure of oversight by state institutions that are expected to protect forests and wildlife habitats.

“This is not only an environmental issue. It is also a serious governance issue. The institutions responsible for protecting these lands have failed in their duty,” he said.

Chamikara pointed out that under the National Environmental Act, any project of this scale must receive prior approval through a proper Environmental Impact Assessment process.

He said that clearing forest land before obtaining such approval is a direct violation of the law.

He added that legal requirements relating to archaeological assessments had also been ignored. Under existing regulations, large-scale land clearing requires prior evaluation to ensure that sites of historical or cultural value are not damaged.

“The law is very clear. You cannot go ahead with projects of this nature without proper approval. What we are seeing is a complete disregard for legal procedure,” Chamikara said.

The environmental impact of these activities is already becoming visible. With their natural habitats destroyed, elephants are increasingly moving into nearby villages in search of food and shelter. This has led to a sharp rise in human-elephant conflict in several areas.

Areas such as Mayurapura, Gonnooruwa, Meegahajandura and Thanamalvila have reported increasing encounters between humans and elephants. According to Chamikara, more than 5,000 farming families in these areas are now facing growing threats to their safety and livelihoods.

He warned that farmers are being forced to abandon their lands due to repeated elephant intrusions, while incidents involving damage to crops and property are rising. There have also been increasing reports of injuries and deaths among both humans and elephants.

“This is turning into a serious social and economic problem. When farmers cannot cultivate their lands, it affects food production, income and rural stability,” he said.

Chamikara also raised concerns about the broader environmental consequences of clearing forests for solar power projects. While renewable energy is promoted as a solution to reduce carbon emissions, he said that destroying forests undermines that goal.

“Forests play a key role in absorbing carbon dioxide. When you clear and burn them, you are increasing emissions, not reducing them. That defeats the purpose of promoting solar energy,” he explained.

He added that large-scale deforestation in dry zone areas such as Hambantota could also affect local weather patterns and reduce rainfall, which would have further negative impacts on agriculture and water resources.

Chamikara called for a shift in policy, urging authorities to focus on more sustainable approaches to solar power development. He said that rooftop solar systems on homes, public buildings and commercial establishments should be given priority, as they do not require clearing large areas of land.

He also recommended that solar projects be located on degraded or abandoned lands, such as areas affected by past mining or other low-value lands, rather than forests or productive agricultural areas.

“Renewable energy development must be done in a way that does not destroy the environment. There are better options available if there is proper planning,” he said.

Chamikara urged the Central Environmental Authority and the Department of Wildlife Conservation to take immediate action to stop ongoing land clearing and investigate the projects. He stressed that all activities carried out without proper approval should be halted until legal requirements are met.

He warned that failure to act now would lead to long-term environmental damage that could not be reversed.

“If this continues, we will lose not only forests and wildlife, but also the balance between people and nature that supports rural life. The consequences will be felt for generations,” he said.

The situation in Hambantota is fast emerging as a critical test of whether development goals can be balanced with environmental protection. As pressure grows, the response of authorities in the coming weeks is likely to determine whether the damage can still be contained or whether it will continue to spread unchecked.

By Ifham Nizam

Features

Why Mahatma Gandhi’s teachings need to be at the heart of conflict resolution

Published

11 hours ago

2026/03/19

Sahan Weerasooriya

Mahatma Gandhi

All credit to the Tamil Nadu government for taking concrete measures to perpetuate the memory of the renowned Mahatma Gandhi of India, who on account of his moral teachings stands on par with the likes of Socrates, Plato, Aristotle, Confucius and Jalaluddin Rumi, to name a few such all-time greats. The time is indeed ripe to draw the world’s attention to the Mahatma’s humanistic legacy which has resonated in the hearts of peace-oriented sections the world over down the decades.

Under its mega developmental blueprint titled ‘ Tamil Nadu 2030’, the Tamil Nadu government, among other things, intends transforming villages into centres of economic growth in conformity with the Mahatma’s vision of making the village the fundamental unit of material and spiritual advancement. Thus will come into being the ‘Uttamar Gandhi Model Villages Project’, which will be initially covering 10 village Panchayats. (Please see page 3 of The Island of March 11, 2026).

The timeliness of remembering and appreciating anew the teachings of Mahatma Gandhi resides in the utter lawlessness that has been allowed to overtake the world over the last few decades by none other than those global powers which took it upon themselves to usher in a world political and economic order based on the UN Charter and the Universal Declaration of Human Rights. Mainly in ‘the dock’ in this regard are the permanent members of the UN Security Council.

As is plain to see, the international law and order situation has veered out of control. Principal priorities for the international community or what’s left of it is to prevent the current mainly regional war in the Middle East from degenerating dangerously into another world war, coupled with the task of eliminating the possibility of another nuclear holocaust.

The most scorching of ironies is that the world’s ‘number one power’, the US, has virtually lost its way in the ‘Global Disorder’ it has been party to letting lose. For instance, instead of making good its boast of militarily neutralizing Iran and paving the way for the constant flow of fuel and gas from the Strait of Hormus by itself and Israel, it is now appealing to the rest of the West to come to its assistance. Not surprisingly, US allies are indicating their unwillingness to help pull the US’ ‘chestnuts out of the fire’.

Oil and gas are the veritable life blood of countries and going ahead it should not come as a surprise if impatience gets the better of the major powers and the nuclear option is resorted to by some of them under the dangerous illusion that it would be a quick-fix to their growing economic ills and frustrations.

All the above and more are within the realms of the possible and the need is pressing for humanistic voices to take centre stage in the present runaway crisis. As pointed out in this column last week, Realpolitik has overtaken the world and unless the latter is convinced of the self-destructive nature of the major powers’ policy of ‘meeting fire with fire’ to resolve their disputes, annihilation could be the lot of a good part of the world.

For far too long the voice of humanity has been muted and silenced in the affairs of the world by the incendiary threats and counter-threats of the big powers and their allies. No quarter has been bold enough in these blood pressure-hiking slanging matches to speak of the need for brotherly love and compassion among nations and countries. But it’s the language of love and understanding that is the most pressing need currently and the Mahatma in his time did just that against mighty odds.

At present the US and Iran are trading threats and accusations over military-related developments in the Gulf and it’s anybody’s guess as to what turn these events will take. However, calming voices of humanity and moderation would help in deescalating tensions and such voices need to go to the assistance of the UN chief and his team.

The Mahatma used the technique of ‘Satyagraha’ or the policy of non-violent resistance to oppose and dis-empower to a degree the British empire in his time and the current major powers would do well to take a leaf from Gandhi. The latter also integrated into the strategy of non-violent resistance the policy of ‘Ahimsa’ or love and understanding which helped greatly in uniting rather than alienating adversaries. The language of love, it has been proved, speaks to the hearts and minds of people and has a profoundly healing impact.

Mahatma Gandhi defined the ideal of ‘Ahimsa’ thus: ‘In its positive form, “Ahimsa” means the largest love, the greatest charity. If I am a follower of “Ahimsa”, I must love my enemy or a stranger to me as I would my wrong-doing father or son. This active “Ahimsa” necessarily includes truth and fearlessness.’ (See; ‘Modern Indian Political Thought; Text and Context’ by Bidyut Chakrabarty and Rajendra Kumar Pandey, Sage Publications India, Pvt. Ltd., www.sagepub.in).

In the latter publication, the authors also defined the essence of ‘satyagraha’ as ‘protest without rancour’ and this is seen as ‘holding the key to his entire campaign’ of non-violent resistance. From these perspectives, the teaching, ‘hatred begets hatred’ acquires more salience and meaning.

Accordingly, the voice of reason and love needs to come centre stage and take charge of current international political discourse. The UN and allied organizations which advocate conflict resolution by peaceful means need to get together and ensure that their voices are clearly heard and understood. The global South could help in this process by seeing to the vibrant rejuvenation of organizations such as the Non-aligned Movement.

An immediate task for the peace-oriented and well meaning is to make the above projects happen fast. In the process they should underscore afresh the profound importance of the teachings of Mahatma Gandhi, who is acclaimed the world over as a uniting and healing political personality and prophet of peace.

If the Mahatma is universally acclaimed, the reason is plain to see. Put simply, he spoke to the hearts and minds of people everywhere, regardless of man-made barriers. The language of peace and brotherhood, that is, is understood by everyone. The world needs more prophets of peace and reconciliation of the likes of the Mahatma to drown out the voices of discord and war-mongering and ensure that the language of humanity prevails.

Features

Exciting scene awaits them …

Published

11 hours ago

2026/03/19

Sahan Weerasooriya

The Future Model Hunt extravaganza, organised by Rukmal Senanayake, and advocacy trainer Tharaka Gurukanda, held in late January 2026, has brought into the limelight four outstanding contestants who will participate, at the international level, this year – Sandeepa Sewmini, Demitha Jayawardhana, Diwyanjana Senevirathna, and Nimesha Premachandra.

Nimesha took the honours as Mrs. Tourism Sri Lanka 2026 and was featured in The Island of 05th March,

Sandeepa Sewmini was crowned Miss Supranational 2026 and will represent Sri Lanka at the big event to be held in Poland later in the year.

A Business Management and Human Resources student, she will be competing under the guidance of Rukmal Senanayake from the Model With Ruki – Model Academy & Agency.

The Mister Supranational Sri Lanka crown went to Demitha Jayawardhana, a 20-year-old professional model and motocross rider.

Apart from modelling he is engaged in his family business.

Demitha Jayawardhana: Mister Supranational Sri Lanka 2026

Demitha is also a badminton player with a strong passion for sports, fitness and personal growth.

In fact, he is recognised for his strength, discipline, and passion for fitness.

A past student of Wycherley International School and St Peter’s College, Colombo, Demitha is currently in his second year of Economics Management at the Royal Institute of Colombo.

He will represent Sri Lanka at the 10th edition of the Mister Supranational pageant, in Poland, in August, 2026.

Mister and Miss Supranational are annual international beauty pageants, held in Poland, and are designed to discover new talent for the modelling and television industries and produce instant celebrities.

The competition focuses on elegance, intelligence, and social advocacy, with contestants, representing their countries.

The newly appointed Miss Teen International Sri Lanka 2026 is Diwyanjana Senevirathna.

She was crowned at the Future Model Hunt and will represent Sri Lanka at the Miss Teen International 2026 pageant in India.

Diwyanjana is noted for her grace and dedication to representing the country at this prestigious event that aims to celebrate talent, intelligence, charm, and individuality, and provide a platform for young girls to showcase their skills.