Features

Six Years in the Heart of Dixie

Published

5 years ago

2020/09/28

By GEORGE BRAINE

In 1989, while finishing graduate studies at the University of Texas, at Austin, I accepted a teaching job in Alabama, where license plates proudly proclaim it’s the “Heart of Dixie”. Dixie is the nickname for the 11 Southern states that formed the Confederate States of America, which fought and lost the Civil War with the Northern Union states. These Southern states have a terrible legacy in terms of slavery, the KKK, and the murderous treatment of Black people. These areas are also notoriously backward, in terms of literacy, standard of education, and healthcare.

Not all my friends, in Austin, were pleased with my move to Alabama. One, a liberal woman from New York, said that she would “not stop to change a flat tire in Alabama”. I was aware of the legacy of the deep South, but most universities are open minded communities, and English departments oases of liberalism, so I didn’t anticipate much prejudice. The job market was tight, and, as a foreigner, I felt fortunate to find a job.

The University of South Alabama the city of Mobile, is a comprehensive university, with medical and engineering faculties, in addition to arts, sciences, business, education, computer science, nursing and social sciences. In 1989, the enrollment was about 12,000 students.

The English Department was, in every sense, traditional, dominated by White males and gracious Southern ladies, all of them White except for one Black female professor. James Dorrill, the chairperson, was a Jesuit priest and a Harvard man. To their credit, they hired me – the first from Asia (and the face, skin colour, and accent not matching the name) – to teach English to Americans.

Mobile, Alabama

The city of Mobile was the epitome of a conservative, Southern city. During the Civil War, it was one of the last Confederate cities to surrender to the Union Army. Mobile port, used to ship cotton from large, slave-holding plantations during antebellum (pre- Civil War) times, became a leading dockyard during the two World Wars, 200 ships having been built during World War II. When I arrived, the port had seen better times, although cruise ships would occasionally dock, and timber and coal had replaced “king cotton” as the main export.

Vestiges of Mobile’s halcyon days remained in the downtown area, dominated by the Greco-Roman style Catholic cathedral. Gracious Southern homes, with their open verandas, large casement windows with wooden slats, tall Grecian pillars, and the weathered brick walls gave the area a 19^th century appearance. Streets lined with old oak trees that met in the middle enhanced this ambience. Some houses, in the Queen Anne style, had elaborately decorated exteriors. The gardens were full of flowering shrubs, shaded by magnolia, weeping willow, and ancient oak trees hung with moss. What these homes evoked was a leisurely lifestyle – iced tea, mint juleps – and old money. Uniformly, all these houses were occupied by Whites.

Not far off, but in a world apart, lived the poorest Blacks. Their wooden houses – mainly of the one-room shotgun style – were near collapse due to neglect, and I wondered how people managed to live there. A scattering of discarded furniture, rusty appliances, like refrigerators, and even vehicles raised on cinder blocks, filled the weedy yards. People sat on their porches, staring at the road, or hung around aimlessly, apparently with nothing much to do. A supermarket, or even a 7-Eleven, was nowhere in sight.

Two roads lead away from the downtown area, westward. One was Old Shell Road, where the houses and vegetation resembled the downtown area. Spring Hill College, an old liberal arts university, was on this road. It even owned an 18-hole golf course. The newer parts of Mobile were along Airport Boulevard, which ran parallel to Old Shell Road and was the main thoroughfare. Here, Mobile resembled a typical American mid-sized city, with a few department stores and numerous strip malls, McDonalds, Burger Kings, and other fast food outlets. Typically, affluent subdivisions, housing spacious, stately homes, were set far back from the road. The less affluent houses – flat, single storied, ranch homes – lined the roads. Apartment complexes catering to tenants of various income levels, were scattered throughout the city. The most prominent tree was pine, not of the coniferous Christmas-tree variety, but unattractive, with thin, long needles. These pines grew along the roads and alongside the houses. Fallen pine needles and cones smothered the grass.

Mobile’s population was about 200,000. Religion triumphed over everything: more than 200 churches, mainly Baptist, served the community. Catholic churches were also numerous. Typical of conservative societies, rich people and businesses paid low taxes, and the result was the erosion of funding for public education and health services. For lack of permanent classrooms, some classes met in converted mobile homes. This problem was often discussed on TV and in the newspaper, but no solution was in sight.

Air pollution was high. A number of paper factories operated nearby, and when the wind blew towards Mobile, a foul odor of sulphur dioxide enveloped the city. I would get up some mornings to this odor and a thin sheen of polluted mist, which might last till midday.

Teaching

I taught writing, what Americans termed rhetoric and composition, both at the freshman (first year) and senior (fourth year) levels. In addition to Americans, the freshmen classes had international students coming from a range of countries in South and Central America, Asia, and Europe, the latter mainly from former Soviet republics. As a result, in terms of accents, varieties of English spoken, and cultural features, my classes resembled a mini-United Nations. I found this delightful. In a class of 25, I could have students speaking 15 different languages.

At the more advanced class, the students came mainly from engineering and computer science. Many students were older adults, either returning to university after taking years off for full-time work, or starting university after raising a family. I had interesting conversations with some of them – about their jobs, their struggles to meet tuition payments, growing up in the South, pros and cons of American cars – and gleaned much about American life. One topic never touched upon was race relations.

My classes were taught in a computer lab, for which I had raised funds. For some students, this was their first use of a computer. Teaching composition is my forte, and I received positive evaluations from most of my students. American students could be blunt and confrontational at times, but, despite my “foreignness”, I never heard a racial slur in or out of class, or read a racist comment in the anonymous end-of-term evaluations that students provided.

Among my colleagues, in the English Department, my favourite was Patricia Stephens, not the typical Southern belle by a long shot. Pat, who taught American literature, had a smoker’s rough voice, and a no-nonsense, direct manner. She had attended college in Memphis when Elvis Presley was performing at the clubs there. I introduced Pat to V.S. Naipaul, and she told me his travelogue “A turn in the South” was the best book about the South that she had read. Later, we team taught a graduate course titled “Rushdie and Naipaul”.

My wife and I also had a close friendship with Prof. Dorrill (we called him Father Dorrill), the Chair of the English department. Once in a while, we invited him home for a Sri Lankan meal, which he enjoyed. We kept in touch over the years, and, in 2016, I returned to Mobile to see him when Father became feeble after his health deteriorated.

Race relations

Since arriving in the United States, in 198, for graduate studies, I lived in Washington DC, Philadelphia (for one semester) and Austin, Texas. In Washington DC and Austin, I had met Black students and professionals, studying or working confidently alongside Whites and apparently being treated equally. In Philadelphia, where the University of Pennsylvania was in the downtown area, I often saw down and out Blacks, some homeless and others perhaps addicted to alcohol or drugs. Raggedly dressed, trundling a shopping cart that held all their belongings, they would sometimes wander around campus, and even walk disruptively into lecture halls. In Alabama, a state where Blacks people had been persecuted since the days of slavery, and where Rev. Martin Luther King Jr.’s struggle for civil rights that had been met with violence, I did not expect to observe smooth relations between the Blacks and Whites.

So, I was surprised to observe the two main races getting along without any visible friction. Black professionals appeared to be respected – we had Black professors and even my doctor was one – and a few could be seen managing department stores and other businesses. But, on Sunday mornings, when everyone attended church, the racial division became clear. Most Blacks attended their churches, while the Whites went to theirs. Although a few Black folks attended church alongside the Whites, I could not imagine a White person in a Black church.

From my readings and observations, I gradually began to realize how matters stood. As long as the Blacks knew their place, and stayed there, the society could be harmonious and functional. When these invisible boundaries were crossed, trouble could erupt.

In this milieu, how could my family define ourselves? We were clearly not White, and had no Black roots either. The term Asian was for Chinese, Vietnamese, Japanese, and Koreans. My wife Fawzia had a Muslim name, but hardly anyone realized that. Americans are notoriously ignorant of world geography. When asked, I told them that Sri Lanka was the little island below India. But, how many of them could even point to India on a world map?

Fawzia worked for a while as a librarian, at Spring Hill College. Not once did Fawzia or I face any type of racial discrimination in Mobile. But, when our son was attending high school there,
a clash broke out between students from the two races, which turned into a minor riot. When we went to pick our son up, the area was surrounded by police cars and armed policemen.

Two incidents provide evidence of the acute racial discrimination that had existed in Mobile before my time. In 1958, Jimmy Wilson, a Black handyman, had been condemned to death for stealing $1.95 (yes, less than two dollars) from a White woman. The jury may have been influenced by the woman’s testimony that Wilson had spoken to her in a disrespectful tone. (Fortunately, due to an international outcry, including a plea from the Pope, Wilson’s sentence was commuted). Second, the last recorded lynching in the USA had occurred in Mobile in 1981. A young man was killed elsewhere, but brought to Mobile and hung from a tree. During my 2016 visit, I was shown the tree.

After six years in Mobile, in preparation for a move to Hong Kong, I had advertised my house and car for sale. One day, a Black family came to see the car and later came into my house to discuss the deal. After they left, my neighbour, a middle-aged White woman, rushed in, saying “I hope you are not selling the house to them”. She didn’t mind Sri Lankans, but didn’t want any Blacks in the neighbourhood.

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Features

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

Published

2 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

2 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 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

2 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.