Features
A Chinese Monk’s View of Ancient Sri Lanka
Between the years 629 and 645 AD the famous Chinese monk Xuanzang traveled through Central Asia and India to visit Buddhist sacred places, learn from Indian teachers and collect copies of Buddhist scriptures. On his return to China, his extraordinary journey made him famous and the emperor himself requested him to write an account of his adventures. The result was a book called ‘A Record of the West Compiled During the Tang Dynasty’ (Da Tang Xi Yu Ji).
The ancient Chinese called India ‘the West’ because they thought it lay in that direction from their country. Later, Xuanzang’s disciple Hwui Li, wrote a biography of his beloved teacher in which was included some supplementary information that Xuanzang had given him. Together, these two books tell us much about the most famous Chinese monk of ancient times. To undertake such a long journey, alone, with neither money, knowledge of the language or even a clear idea of where India was, must have required immense courage and commitment. At the same time, Xuanzang’s own words give the impression that he was something of a prig, certain of his own importance and rather sectarian in outlook.
More than once, we see him oblivious to the fact that his pride and argumentativeness were irritating others. However, it is not biographical data that makes A Record of the West and the biography so interesting and important, but the detailed information they give about that lands that Xuanzang traveled through, in particular India. Xuanzang was not just an intrepid traveller and fine scholar, he was also a careful observer, curious about and interested in all he saw. His book tells the historian more about ancient lndia; its legends and customs, art and architecture, the literature of Buddhism, the location of famous monasteries, how many monks resided in each and what school they adhered to, the politics, religion and everyday life of the people – than any single document until modern times.
And this information is not just extensive; it is also quite accurate. For the most part, despite all his sectarian biases, Xuanzang simply recorded what he was told and what he saw for himself. This of course is well-known and few are books on ancient India that do not have at least one or two quotes from Xuanzang. It is less well-known that his book contain a great deal of information about Sri Lanka as well. As a source of facts about ancient Sri Lanka Xuanzang travelogue and biography have probably been neglected because he did not actually visit the island. But making up for this, the Chinese pilgrim spoke to people who had been there and met many Sri Lankan monks staying in India.
Even while still in north India Xuanzang heard a lot about Sri Lanka. When he was in Bodh Gaya he saw the famous Mahabodhi Vihara which had been built by King Megavana. His impressions of the Sri Lankan monks at Bodh Gaya was thus: “The monks of this monastery number more than a thousand…They carefully observe the Dhamma Vinaya and their conduct is pure and correct.” The details he gives about the founding of this monastery are too well known to be repeated here. However, another Buddhist establishment that he visited and which had also been built by a Sri Lankan king is less well known. Concerning this place, he wrote:
“To the south (of the Kapotika Vihâra near Rajagaha, i.e. modern Rajgir) is a solitary hill which is of great height and which is covered with forest and jungle. Beautiful flowers and springs of pure water cover its sides and flow through its hollows. On the hill are many viharas and shrines, sculptured with the highest art. In the exact middle of the main vihara is a statue of the Bodhisattva Avalokitesvara. Although it is of small size yet its spiritual appearance is of an affecting character. In its hand it holds a lotus flower and on its head is a figure is of the Buddha. There is always a number of persons here who abstain from food desiring to obtain a vision of the Bodhisattva. For seven days or 14 days or even for a whole month they fast. Those who are properly affected see the Bodhisattva with its beautiful marks and adorned in majesty and glory.”
This is the story Xuanzang heard about this temple’s founding. “In olden days the king of the Simhala country, early in the morning, while looking in the mirror, saw not his own face but the image of a mountain in Jambudipa in the middle of a Tala wood and on its top a figure of Avalokitesvara. Deeply affected by the benevolent appearance of the figure he decided to search for it. Having come to this mountain and finding the figure he had seen in the mirror he built the vihara and endowed it with religious gifts. Then he built the other vihara and shrines also.”
While parts of this story are obviously legendary it seems likely that the building of this temple would not have been attributed to a foreign monarch had it not been so. Several other sources mention Sri Lankan kings constructing buildings in India (e.g. Nissankamâlla, ruled 1187-1196) and we know that the Mahayana Bodhisattva Avalokitesvara was widely worshipped in the island at one time. Xuanzang’s travelogue gives further confirmation to both these facts.
He got some more information, not about Sri Lanka, but about the famous Sri Lankan Aryadeva. After Nagagajuna himself, his disciple Aryadeva, was one of the greatest thinkers of the Madhyamika and perhaps one of the most brilliant and subtle thinkers ever. As with other personalities from ancient India, almost nothing is known about Aryadeva. For example, there is a wide variety of opinions between both ancient and modern scholars about where he was born. Some sources say he was of the royal house of Sri Lanka while others contradict this. But Xuanzang very clearly says he was a Sri Lankan.
“At a certain time there was a bodhisattva from the island of Simhala called Deva (i.e., Aryadeva) who profoundly understood the relationship of truth and the nature of all composite things. Moved by compassion at the ignorance of men he came to this country to guide and direct the people in the right way.” As this was the story circulating in the seventh century, only 500 years after Aryadeva’s death, it is most likely to be true. And if it is, it shows that while Indians like Mahinda, Buddhaghosa, Dhammapala and Râmachandra Bhârati, were able to have a profound influence on Sri Lankan Buddhism, Sri Lankans were able to have equally profound effects on Indian Buddhism.
After a long stay at Nalanda, Xuanzang continued his journey east and then south with the intention of going to Sri Lanka. He had decided on the usual route from north India, to embark on a ship at Tamrilipti and sail down the east coast, a trip of about 14 days. However, a south India monk he met and who was presumably acquainted with the way, advised him otherwise. “Those who go to the Simhala country ought not go by sea route, during which they will have to encounter the danger of bad weather, yakkhas and huge rolling waves. You ought to rather go from the south-east point of South India from which it is a three-day voyage. For though going by foot you may have to scale mountains and pass through valleys yet you will be safe. Moreover, you will thus be able to visit Orissa and other countries on the way.”
From this we learn that while the sea route from northern India to Sri Lanka might have been quicker, some thought it so dangerous that they preferred to go overland. Certainly Xuanzang was convinced of this because he decided to take the monk’s advice. On his way south he passed through the coastal city of Charitra in Orissa, which he described as “a rendezvous of merchants”. Apparently, these merchants brought back with them tales and stories about Simhala, the legendary and wondrous island to the south and other exotic places. The red lights that could be seen in the evening sky of the coast of Charitra were explained in this way. “Every night when the sky is clear and without clouds can be seen at a great distance the glittering rays of the precious gem placed on the top of the Temple of the Tooth in Simhala. Its appearance is like that of a shining star in the midst of space.” So it seems that the fame of the Temple of the Tooth and its fabulous gem had spread far and wide.
When Xuanzang got to Kanchipuram (south west of Chennai) a party of 300 monks from Sri Lanka had just arrived in the city. He apparently got to know them because he had a long philosophical discussion with some and later travelled through the Tamil country with 70 others. Most of what Xuanzang recorded about Sri Lanka he would have learned from these monks, and while some of it must be factual some must likewise reflect the biases and preoccupations of his informants. The names of one of the leaders of these monks, Abhayadanshtra, suggest that he and his fellows were from the Abhayagiri. If they were, Xuanzang would have been able to speak to them without need of an interpreter because he was proficient in Sanskrit and this language was also used by the scholars in the Abhayagiri.
These monks told Xuanzang that they had decided to come to India on pilgrimage at that particular time because of trouble at home following the death of the king. He was told that “the present king, a Chola, is strongly attached to the religion of the heretics and does not honor the teachings of the Buddha; he is cruel and tyrannical and opposes all that is good.” A little later he recorded: “During the last ten years or so the country has been in confusion and there has been no established ruler…” It was this information that made Xuanzang give up his idea of going to Sri Lanka. Although this trouble must have been happening between about 600 – 642 CE, the Mahavamsa and other Sri Lankan chronicles make no mention of a Chola king around this time, or even of a period of social or political turmoil. This suggests that for some periods, the Mahavamsa records only the barest details and neglects to mention others completely.
Xuanzang learned that Sri Lanka was known by several different names – Ratnadipa “because of the precious gems found there”, Silangiri and the Sorrowless Kingdom, which may be related to Ravana’s Asoka Garden as mentioned in the Râmayana. Another name, Simhala, was derived from the name of the legendary founder and first king of the island. Xuanzang was told two stories about the origins of the Sinhalese, each different from the other and both differing from the legend in the Mahavamsa. The stories are too long to relate here but they suggest that the Mahavamsa story was only one of several legends circulating in the seventh century. Xuanzang described the Sinhalese and their island home thus:
“The soil is rich and fertile, the climate is hot, the ground regularly cultivated and flowers and fruit are produced in abundance. The population is numerous, their families’ possessions are rich in revenue. The statue of the men is small, they have dark complexions and they are fierce by nature. They love learning and esteem virtue. They greatly honor religious excellence and labor in the acquisition of religious merit.” He adds further: “…they have square chins and high foreheads, they are naturally fierce and impetuous and cruelly savage without hesitation.”
This unpleasant side of their natures was, he was told, due to being the descendants of the offspring of a woman and a lion. But this had a positive side as well, for it also made them brave and courageous at the same time.
The Sri Lankan monks Xuanzang met in Kanchipuram were probably from Anurâdhapura which would explain why they were able to give him such a detailed and vivid description of the temples in the capital, especially those in the royal compound. The most celebrated of these was of course the Temple of the Tooth. “By the side of the king’s palace is the temple of the Buddha’s tooth which is decorated with every kind of gem and splendour of which dazzles the sight like the sun. For successive generations worship has been respectfully offered to this relic…” The temple was “several hundreds of feet high, brilliant with jewels and ornamented with rare gems. Above the temple is placed an upright pole on which is fixed a great ruby. This gem constantly sheds a brilliant light which is constantly visible night and day and afar off appears like a bright star. Three times a day the king washes the Buddha’s tooth with perfumed water or sometimes with powdered perfume.”
It is interesting to note that a few decades after Xuanzang returned to his homeland another Chinese pilgrim in India, Yijing, heard a most strange story about one of his fellow countrymen staying in Sri Lanka. It seems the Chinese monk was in Anuradhapura and had been invited to attend the washing ceremony at the Temple of the Tooth. So enthralled was he by the Tooth that he decided to steal it. Unbeknown to him though, the relic casket was attached to some kind of mechanical device so that when it was moved an alarm was set off and automatically sealed all the doors. The Chinese monk was caught and escaped punishment only because of his yellow robe.
Next to the Temple of the Tooth was “a small temple which is also ornamented with every kind of precious stone. In it is a life-sized golden statue of the Buddha cast by a former king of the country. He afterwards ornamented the statues head dress with a precious gem.” Apparently, the statue had a slightly bent head and a delightful legend was told to explain this. Once a robber decided to steal the gem in the head dress of the Buddha in the temple which he entered by digging a tunnel. Seeing the huge gem, he reached up to take it but the statue miraculously increased in height so that he could not reach it. The robber said to himself: “Formerly when the Tathâgata was a bodhisattva so great was his compassion that he vowed to give up everything, even his own life, for the sake of others.
But now the statue which stands in his place begrudges to give up even one little gem. What was said of old about the Buddha seems to differ from what his statue now does.”
Suddenly the statue bent over and the robber could reach the gem. He ran from the temple and took the gem to a merchant to sell but the merchant recognized the gem, informed the king and the robber was arrested. When asked by the king where he got the gem from the robber said that the Buddha had given it to him and he related what had happened. The sceptical king sent someone to the temple and sure enough the golden statue’s head was still bent over. Convinced that a miracle had occurred, the king brought the gem from the robber, who escaped punishment, and it was placed once again the statue’s headdress.
Neither this temple nor the delightful legend told about its golden statue survive in any Sri Lankan sources. Another building in the royal compound that Xuanzang was told about was the Mahâpâli Hall. “By the side of the king’s palace there is built a large kitchen in which is daily measured out food for eight thousand monks. The meal time having come the monks arrive with their bowls to receive their allowance. Having eaten it they return, all of them to their monasteries. Ever since the Buddha’s teaching has reached this country the king had established this charity and his successors have continued it down to our times.”
When Faxian was in Anuradhapura in 412 CE he received alms in this very kitchen and left a description of it. The great stone trough of the Mahâpâli Hall from which the rice was served can still be seen in the citadel at Anurâdhapura. The rest of the information that Xuanzang gives about Sri Lanka consists of brief and fragmentary facts and impressions. For example, he mentions that there were 100 monasteries in the island and about 10,000 monks. About the pearl industry he wrote: “A bay on the coast of the country is rich in gems and precious stones. The king himself goes there to perform religious services in which the spirits present him with rare and valuable objects. The inhabitants of the capital seek to share in the gain and also invoke the spirits for that purpose. They pay tax on the pearls they find according to their quality.” This may be a reference to the religious ceremonies used to keep sharks away from pearl divers that Marco Polo noted. He also makes a brief reference to Sri Pâda.
“In the south-east corner of the country is Mount Lanka. Its high crags and valleys are occupied by spirits that come and go. It was here that the Tathagata formerly delivered the Laṅkavatara Sutra.”
Sri Pada is of course in the south-west not the south-east of the island, so either Xuanzang misheard his informants or lost his notes and later when writing his travelogue had to rely on his (in this case faulty) memory. The Lankavatara Sutra he refers to is the great Mahayana scripture now used and revered in the Zen school of Buddhism of Japan and was supposedly taught by the Buddha during one of his visits to Sri Lanka. Xuanzang knew that Mahinda had introduced Buddhism into Sri Lanka although, in accordance with Mahayana tradition, he called him the brother, not the son, of King Asoka.
He made an extremely interesting comment about a monastery that he noticed a few miles from the capital of Malakuta in south India. “Not far from the east of the city is an old monastery of which the vestibule and court are covered with wild shrubs; the foundation walls only survive. This was built by Mahinda, the younger brother of King Asoka.” So it seems that the Buddhists of south India had there own traditions and legends about Mahinda and even monuments attributed to him. Sri Lankan legend has Mahinda flying from north India to Sri Lanka but obviously he must have come overland. In which case it is only logical to assume that he had done missionary work in south India before coming to Sri Lanka and Xuanzang’s travelogue seems to strengthen this conjecture.
It is a great pity that political trouble prevented the most observant and articulate of the great Chinese pilgrims from visiting Sri Lanka. What other fascinating and detailed information about the island’s past would we have if he had he do been able to?
Bhante S. Dhammika of Australia
Features
West Asian conflict undergoing manifold complications
Israeli Prime Minister Benjamin Netanyahu’s message to Israel’s enemies was blunt and stark.‘We’re going to win; we have no choice.’ He said so while the majority of attendees at a recent UN General Assembly session walked out of the conference hall when the Israeli Prime Minister took the podium; many of them booing in derision.
Those commentators who have been studying Israel’s handling of her enemy states over the decades are unlikely to dismiss the entirety of Netanyahu’s address as rhetoric. The general pattern has been for the Israeli state to stand up firmly against its enemies in the battle field. On most occasions, these adversaries have been beaten back.
It is also little realized in particularly the Southern hemisphere that Israel, for the most part, could defend herself without much US assistance. The history of the conflict bears this out.
However, from the viewpoint of working towards a just and equitable peace in the Middle East the Israeli hard line stance has proved and will prove incalculably detrimental. The sworn enemies of Israel are not going to be in any way deterred by Netanyahu’s stark warnings. On the other hand, they would be only further provoked into taking on Israel by conventional or unconventional military means and seek its destruction.
The recent aborted mid-air hijacking of a Flydubai flight, consisting mainly of Israeli passengers, by an Omani extremist drives home the point. Israel’s enemies are bound to redouble their efforts to annihilate Israel rather than be deterred by the latter’s warnings about standing firm against them. This too history has proved.
It would be in the fitness of things at this juncture to pay a tribute to the professionalism, courage and humanity of the relevant airline pilot, Captain Machchhar, whose timely action proved decisive in botching the hijack attempt. His intervention averted what could very well have been another 9/11 type tragedy. History is not going to forget his daring and resourcefulness.
Meanwhile, the ground realities in West Asia are undergoing further complications that portend increasing regional instability. For example at the time of writing Turkiye, Pakistan and Saudi Arabia have agreed under the recently established ‘Mecca Alliance for Defence’ to deploy ‘deterrence measures’ collectively in the event of any member of the alliance coming under military strikes from a non-member state.
The agreement is modeled on the NATO collective defence pact and should help in defusing any threat perceptions experienced by the alliance members in the short term. However, the group would need to be cognizant of the major and potentially divisive role Iran could play in the interstate politics of the Middle East region going forward.
Iran’s reported support, for example, for Yemen’s Houthi rebels, who are engaged in attacking Saudi national assets, could at some point in time compel the alliance, under the terms of the pact, to initiate deterrent military measures against Iran.
The implications for regional peace from such a turn of events hardly require elaboration. A full blown regional war emerges as a distinct possibility if Iran sees itself as being excessively antagonized by the alliance. A further complication is that antagonistic sectarian identities of an Islamic kind could come to play hugely divisive roles in it. Shiite Islamic states would be inclined to back Iran while those countries seen as Sunni Islamic in orientation are bound to support Saudi Arabia.
Accordingly, West Asia is a region rife with manifold aggravated insecurities. If the latter are not defused dexterously they could escalate into a conflict of extra regional dimensions. The latter development would render the world a collective loser.
Unfortunately, no constructive help could be expected from the US at this juncture by way of working towards regional and international peace even of short durance. Its war against Iran has only aggravated the world’s current insecurities.
For example, the world has been compelled to face the possibility of compounded economic woes as a consequence of the Hormuz crisis remaining unresolved. The world is currently experiencing what could be seen as a ‘winter of economic discontent’ of unprecedented proportions.
Unfortunately, the international community is to all intents and purposes helpless in the face of this multifaceted crisis. Substantial intervention is expected of the UN but since it has failed to reform itself over the years it is compelled to stand idly by while the world’s insecurities heighten and multiply.
Yet, it is the seemingly paralyzed UN system that has some potential to contain the current tide of international disorder to even a small measure. Given the persisting divergent and conflicting interests among the world’s principal power blocs, the G7 and BRICS for instance, it is mainly the UN and its principal agencies that could carry some credibility as peace brokers and mediators.
However, as an initial step towards bringing the principal protagonists to the negotiating table the UN would need to convince the principal powers of the UN Security Council of the need for a substantive broad-basing of the membership of the Council so as to reflect more accurately the current global political and economic realities. Such reforms would render the Council more representative and help in strengthening its credibility and effectiveness.
The above reforms call for years of dynamism, hard work and resourcefulness on the part of the international community, read the UN. Yet the aims are not impossible to achieve if strong leadership is brought to bear by the UN.
Meanwhile, the UN agencies and allied organizations need to pay stepped-up attention to the West Asian theatre and its wasting conflicts and wars. Here too there is immense hard work to be put in.
There is, for instance, identity politics and its issues that need to be managed urgently. While internal political matters of countries could not be addressed directly by UN agencies, awareness-raising programs and projects could be energetically carried out by them to blunt the appeal of identity-based slogans, relating to, for instance, religion and race.
Besides, values at the heart of democratic politics need to be freshly and enthusiastically propagated. Vast reserves of energy and resources are needed, to be sure, to consistently champion and implement these crucial projects but they need to be pursued single-mindedly if even a dent is to be made in the current runaway global disorder.
The aborted hijacking of the Flydubai flight pointed to the dehumanizing impact of identity politics on the human consciousness. It was also an indication that those sections endowed with humanity cannot stand idly by while identity politics continues to destroy civilizational values. The time to act is ‘now’.
Features
Future of Sri Lanka’s state university system: Should it be shut down and reopened?
by Professor Ranjith Bandara
Emeritus Professor of Economics, University of Colombo
My life has been closely connected with Sri Lanka’s state university system for more than four decades. Its doors opened to me first as a student and later as an academic. The system gave me knowledge, opportunities and a life. Therefore, when I speak about its future, I do so not as an outsider, but as someone who owes much to it and genuinely wishes to see it become better.
Over the years, our university system has expanded significantly. New institutions, faculties, degree programmes and opportunities for students have been created. For 2024, the government expected to admit 43,204 students to national universities. By the time the relevant report was prepared, 42,282 students had been admitted through the general admission process, which had not yet been completed. This is an achievement that should not be dismissed.
However, expanding the system does not necessarily mean that its quality has improved. The real question is not simply how many students we have allowed through the doors, but what kind of education they receive after entering. (Source: Ministry of Education Annual Performance Report 2024.)
We often proudly declare that “our university is number one.” Yet a university does not become number one through publicity. Its true standing depends on the quality of its teaching, the strength of its research and the contribution it makes to society. A vice-chancellor writing about the institution’s, or his or her own, achievements on Facebook does not improve the quality of a university. What matters is good teaching, an education that encourages students to think, credible research and new knowledge that benefits society. A reputation must be earned through meaningful work, not through self-promotion.
The fundamental purpose of a university is clear: to create knowledge, to teach it and to train students to examine and understand it critically. To fulfil this purpose, academics need freedom, responsibility and time. Students must be free to ask questions, disagree and develop their own views based on evidence. Without such an environment, a university may award degrees, but it cannot fulfil the true purpose of university education.
The most serious danger I see is the growing tendency for political activity to take precedence over the academic mission of universities. Over the past five decades, this problem has gradually become more serious. In some universities today, it has become difficult even to hold or express an opinion that differs from the dominant political view.
Members of a university community have every right to hold political views and express them peacefully. A university should not be a place inhabited by silent people. However, when political loyalties, power blocs and struggles for positions become more important than research, teaching and learning, the university moves away from its true purpose. When the political camp to which an academic belongs matters more than the value of that academic’s ideas, the respect that should belong to knowledge is transferred to power.
These criticisms are not ideas I have borrowed from books. They are based on experiences from my own professional life. One such experience was the manner in which I had to leave the university nearly twenty years ago. In my view, the improper exercise of political power within the administration of the University of Colombo at that time, and the strong desire to retain that power, had a serious effect on my professional life. Although this was a personal experience, I mention it with regret because it reveals a deeper institutional problem.
The lesson I learned from that experience is not merely about one person or one incident. When there are no strong institutional safeguards to ensure that power is exercised fairly and individuals are protected, even an academic may be forced to leave an institution he deeply loves.
To those who criticise my later decision to enter national politics, my answer is this: when the university’s institutional system failed to provide me with fairness and professional protection in the face of the injustice I experienced, I had to choose another path through which I could use my knowledge and experience in the service of the country.
This does not mean that all vice-chancellors, academics or students behave in the same way. I personally know many people who, despite difficult circumstances, have taught with dedication, undertaken meaningful research and transformed the lives of their students. Scholars such as Professor W. D. Lakshman, Professor Arjuna Aluwihare and Professor Lakshman Jayatilake may be recognised among the distinguished vice-chancellors in the history of Sri Lanka’s university system. Their service deserves our respect and appreciation.
Nevertheless, the presence of a few good and committed individuals cannot, by itself, strengthen a weak institutional system. We must also create an institutional environment in which such people can work independently, fairly and effectively.
First, university leaders must be selected through a process based on clearly defined qualifications, transparent evaluation and accountability. Once a vice-chancellor has been appointed, his or her performance should be assessed according to the support provided for research, the quality of teaching, student welfare, the institution’s financial discipline and the fairness of its decisions. Personal loyalties and publicity skills cannot replace these measures of performance.
Second, academics must be given the time and space required to carry out their core responsibilities. It is meaningless to demand “world-class universities” without providing adequate time, facilities and reasonable funding for research. Teaching, too, should not be treated merely as delivering lectures. Students must be trained to reason, write, investigate and apply their knowledge to real-world problems. The quality of a degree programme should be measured not by its title, but by the capabilities of the graduates it produces.
Third, universities must establish an honest connection with the needs of the country. The problems confronting our economy, schools, healthcare system, agriculture, environment and wider society are all legitimate subjects for research. Seeking answers to these problems does not diminish the dignity of a university; it increases its value to society.
At the same time, research must not be controlled by short-term political demands. Knowledge can serve the country only when researchers are free to communicate what they discover. Sri Lanka’s World Bank-supported AHEAD higher education programme similarly connected the expansion of enrolment in priority disciplines with improving the quality of degree programmes and promoting research and innovation. These goals were linked because meaningful expansion cannot be separated from educational quality. (Source: World Bank overview of the AHEAD programme.
Fourth, the responsibilities of students must be clearly emphasised. The duty to protect the academic environment of a university cannot be placed solely on administrators and academics. Every student has a fundamental responsibility to give priority to his or her education, respect the right of other students to learn and allow the free exchange of ideas.
Student activities, social debate and political engagement all have an important place in university life. However, none of them should be allowed to disrupt education or prevent other students from learning.
When students abandon their primary purpose of learning and create an environment that obstructs education, the university system cannot fulfil one of its most important functions: producing knowledgeable and responsible graduates. A university may continue to award degree certificates, but if lectures, research, open discussion and intellectual inquiry do not receive sufficient attention, it risks producing graduates who lack depth of knowledge, critical thinking and professional competence.
The result may be the emergence of a group of “half-educated” graduates, individuals who possess certificates but have not received a complete intellectual education. Therefore, just as we discuss student rights, we must also have an honest and open discussion about student responsibilities within the university system.
My position on the current professional struggle of university academics is also clear. If they are demanding fair conditions of employment, those demands should be discussed seriously. If their struggle is also intended to free universities from political interference and restore research, teaching and learning to the centre of university life, I stand with them.
The rights of academics and the educational rights of students should not be presented as opposing interests. Both can be protected and respected only within a well-functioning university.
When I say that “the state university system should be shut down and reopened,” I do not mean that we should close the door on the future of our students. I mean that we must close the door on systems in which power matters more than knowledge.
Students have the right to hold political views and participate actively in debates on national issues. A university needs a student community that thinks about the country’s problems and speaks out against injustice. However, student politics should not shut down the university, deprive other students of their education or become a means of displaying organisational power. The right to fight for one’s beliefs comes with the responsibility to respect another person’s right to an education.
Simply attempting to establish another 50 universities will not solve these problems. Sri Lanka needs a higher education system that brings together the contributions of state, state-affiliated and private institutions while applying clear standards and responsibilities to all of them.
Strict discipline within such a system should not mean suppressing freedom of thought. It should mean ensuring that everyone fulfils their responsibilities in relation to teaching, research, examinations, institutional governance and student welfare. A degree certificate will then have value not merely because of the name of the institution that issued it, but because the knowledge and capabilities of the person who earned it can be trusted.
We should learn from advanced higher education systems, but we should not simply copy them. We must develop institutional autonomy, reliable quality-assurance mechanisms and publicly accountable governance in ways that suit our own needs. What we owe future generations is not merely a country with a larger number of universities, but a country in which people can trust the education those universities provide.
What we must close down, therefore, is not the universities themselves, but the outdated system that closes the door on knowledge, freedom and responsibility. What we must reopen is a genuine university system devoted to learning, inquiry, research and the creation of new knowledge in the service of the country.
Features
The Sri Lankan who made Scottish history
From beauty pageants and medical science to challenging British immigration policy and making political history in Scotland, yes, that’s Sri Lankan Deena Tissera, born into privilege, in Chilaw, but exposed to poverty and the realities of war.
Now, after 15 years in British politics, she tells Ivan Alvis why she is no longer interested in fitting anyone else’s image of a leader.
She was educated at The British school in Colombo and her father was a doctor-entrepreneur-philanthropist, and mother a former beauty queen and movie star.
She studied Medical Science, moved into Global Health and began a PhD in Public Health, competed in Miss Sri Lanka for Miss World, and, in 2022, made history as the first woman of colour elected to Aberdeen City Council; the first politician of Sri Lankan descent elected in Scotland.
The moment that set it all in motion came during the worst period of her life. Her father had died. She was 24 and missed her university examinations to attend his funeral.
“My father’s greatest wish for me was that I completed my education. However, I was being told that my education would be delayed because I had missed examinations to attend his funeral.”
She refused to accept it. She challenged the university, protested, went before its board and represented herself — and won.
“I went from fighting for myself to realising there were thousands of students who sometimes needed somebody to fight with them.”
She was elected Students’ Union Vice President. Soon her campaigning grew larger. As an international student she had experienced Britain’s immigration system, first-hand, and helped build a UK-wide movement, campaigning for international student rights, and contributing to campaigns that helped achieve changes to immigration rules.
“That taught me one of the most important lessons of my life. Politics isn’t about having a title. Politics is understanding where power sits, organising the people who don’t have it and knowing how to make the people who do have it, listen.”

Deena: Beauty pageant
contestant
The instinct to challenge inequality began earlier. Though born to privilege, her father took her into communities affected by the war through his philanthropic work.
“I grew up with opportunities, but I was surrounded by poverty. That contradiction affected me enormously. My father taught me that privilege isn’t something you should feel guilty about. But you should understand the responsibility that comes with it.”
If her father gave her a sense of service, her mother gave her confidence. Inspired by her, Deena took to modelling … and the Miss Sri Lanka pageant.
“People sometimes expect serious women to edit the glamorous parts out of their history. I can, and have been in a beauty pageant, and still understand economic policy.”
Her academic background continues to shape her politics: “Medical science teaches you evidence. Global health teaches you systems. Public health teaches you that someone’s health can be determined by poverty, housing, education and employment long before they reach a hospital.”
While at the University of Aberdeen she joined Labour Students, later becoming Vice-Chair of her Constituency Labour Party. What followed was more than a decade of door-knocking, organising, strategising, winning and losing.
The overnight success took 15 years. In 2022 she won Hilton, Woodside and Stockethill in Aberdeen.
The historic label came with a complicated reality. She remembers entering rooms with qualifications, campaign experience and leadership credentials — and still sensing she was not the person others imagined as leader.
“There have been tables where I have looked around and known I may be the most accomplished person sitting there, but I wasn’t necessarily the person people saw as the leader. And that’s because I didn’t fit the look.”
Her answer was to work harder — another qualification, another campaign. Then she realised the flaw in that strategy.
“If you wait for everybody else to decide you’re good enough, you can spend your entire life auditioning for a position you’re already qualified to occupy. I owned my identity and started leading with the confidence of my competence.”
At 39, successful and unmarried, she speaks with unusual candour. “Being unmarried is a marital status. It isn’t a performance review.”
Her message to young Sri Lankan and migrant women is direct: “Do not shrink your ambition to make yourself easier for somebody else to digest.”
Her blog series ‘Taboo Tuesdays’ — with titles like “Politics Is a Blood Sport – And We Pretend It Isn’t” — examines ambition, envy, ego and power from inside the room.
Since her election, she has led on anti-poverty and inequality, served as Labour’s Energy Spokesperson for Aberdeen covering net zero, environment and transport, and served as Chief Whip of the Labour group.
She was adviser to former Prime Minister Gordon Brown on his Our Scottish Future commission, took part in the Jo Cox Women in Leadership programme, and served as Scottish executive representative for the northeast, Highlands and Islands at her party’s top table.
Recognition has followed — 35 Under 35 Scotland’s rising political stars, Exceptional Achiever of the Year, Politician of the Year nomination, and Outstanding Woman in Governance and Public Policy by Women in Management UK.
As Energy Spokesperson for Aberdeen, one of Europe’s key energy cities, she sits at the centre of Britain’s energy debate. She supports transition but warns: “A just transition cannot mean asking one community to carry the economic cost of everybody else’s environmental ambition.”
Ask her if she wants more power and her answer is simple: “Yes. I am ambitious. But power without purpose is just status.”
Perhaps her most personal answer is about representation: “The first Sri Lankan elected in Scotland means something to me because it means the next Sri Lankan isn’t the first.
“I didn’t have to become less Sri Lankan to become Scottish. I didn’t have to become less feminine to become politically serious. And I didn’t have to look like somebody else’s idea of leadership before I was allowed to lead.”
In conclusion, Deena Tissera had this to say: “There was a time when I wanted to prove I deserved a seat at the table. Now I walk in knowing I do.”
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