Opinion
A national post-cyclone reflection period? – II
A call to transform schools from shelters of safety into sanctuaries of solidarity
(Part I of this article appeared on 10 Dec. 2025— https://island.lk/a-national-post-cyclone-reflection-period/)
What Could NPCRP Look Like in School?
In the aftermath of Cyclone Ditwah, Sri Lankan schools can play a crucial role in helping children process their experiences, rebuild their sense of safety, and find meaning in collective healing. To achieve this, schools can employ a period of at least two or three weeks of continuous reflection and creative processing, a rich set of classroom, school-wide, and community-level activities, tailored to the needs of students in the post-disaster landscape.
Classroom Level: Beyond morning assemblies and daily curricular learning, classrooms can engage in reflection-based group projects that deepen understanding and reconstruct a sense of narrative around the disaster. Students may create timelines of the cyclone, maps of affected areas, and “hero stories” honoring rescuers, first responders, volunteers, teachers, parents, and neighbours. They can also explore environmental dimensions by studying land management, erosion, and deforestation—connecting personal trauma with broader ecological lessons. Using ordinary mobile phones, groups may produce mini documentaries capturing their community’s stories, strengthening both empathy and agency.
One powerful approach could be to dedicate the first period of each school day to guided sharing circles facilitated by teachers. During these sessions, students can explore gentle prompts such as: What did I experience? What did I witness? What am I feeling now—and why? What do I need to feel safe? How can I help my family or community? What have I or haven’t I done that would have contributed to natural disasters? What am I or am I not doing to contribute to environmental preservation? What more could I or couldn’t I do to avoid further ecological harm? Children may express themselves through spoken reflection, creative writing, drawing, painting, journaling, storytelling, role-play, poetry, song, or even handicrafts made from safely cleaned, recycled flood debris.
School Level: At the school level, exhibitions of student expressions, multi-faith remembrance ceremonies, guest talks by mental-health professionals, environmental awareness workshops, tree-planting memorials, disaster drills, and student-led volunteer clubs can bring the whole school community together in collective learning and restoration. Peer-support groups and simple grounding exercises can help students process emotions gently and safely. Collaborative murals and wall paintings portraying hope and resilience can serve as both an emotional outlet and a communal act of rebuilding.
Community Level: Beyond the school walls, community-based initiatives—such as joint parent-student rebuilding projects, clean-up campaigns, home-visit systems for affected families, partnerships with clergy and village leaders, parental sharing groups, and collaborations with NGOs for counselling and disaster training—help weave stronger bonds between families, educators, and local institutions.
Throughout the NPCRP process, teachers and parents can play an essential psychosocial role by observing children with quiet attentiveness. Signs such as withdrawal, silence, unusual aggression, disturbed sleep routines, anxiety triggered by rain or thunder, sudden academic decline, or persistent sadness may indicate deeper distress. Those showing significant symptoms can be gently referred to school counsellors, psychosocial officers, or local mental-health teams for additional support. Early identification can be life-changing, especially for children who may otherwise suffer in silence.
After the NPCRP period, schools might organize a simple but meaningful internal exhibition showcasing student artwork, posters on resilience and disaster preparedness, documentary videos, and a “wall of gratitude” dedicated to rescue workers and volunteers. A remembrance corner honoring victims and survivors can provide a quiet space for communal reflection. Parents, guardians, religious leaders, and community members may be invited to witness the strength and vulnerability of their young people and to reaffirm a shared commitment to rebuilding lives and landscapes.
The reflection period may culminate in a closing ceremony of remembrance and resolve—an inclusive event that reflects Sri Lanka’s multicultural and multi-religious identity. The program could include a moment of silence, the lighting of oil lamps or candles, blessings from clergy of different faith traditions, and the felicitation of survivors and volunteer responders. Schools may also unveil a small, simple memorial—perhaps a stone, a tree, or a bench—created collaboratively by students, parents, and teachers, bearing a message such as: “From suffering, we rise — Cyclone Ditwah, 2025.” Even the simplest symbol can become a powerful reminder of shared endurance and collective hope.
Finally, schools could document this entire journey by gathering student photographs, stories, artwork, and personal reflections into a printed booklet or digital archive. Such a record would serve not only as a testimony of what the children endured, but also as a chronicle of resilience, solidarity, and renewal, something future generations can look back on as they continue the work of building a safer, more compassionate, and more environmentally conscious Sri Lanka.
Why Does NPCRP Matter?
Creating space for reflection and healing after Cyclone Ditwah should not be an optional exercise, but a national imperative. Emotional healing is essential because children recover best when they are encouraged to express what they have lived through; silence, on the other hand, often deepens fear, while shared storytelling strengthens resilience. This process, when adhered to within an established framework such as the Canadian sharing model or Jesuit spiritual conversation, is therefore therapeutic, nurturing respect and community-building through active listening and intentional speaking. As young people hear one another’s experiences, they develop empathy, and empathy in turn strengthens social cohesion—the foundation of a healthy democracy. Psychosocial activities that students engaged in during this period further facilitate opportunities to identify and support those students who show early signs of distress, while transforming schools into nurturing spaces that form whole persons, not just exam-takers.
Crucially, this period allows schools to integrate values that often remain outside the syllabus—emotional intelligence, ecological responsibility, national solidarity, and ethical reflection—contributing to strengthening national identity, as young people from diverse ethnic, linguistic, and social backgrounds discover a common narrative of suffering and survival. Also, fostering an understanding of environmental responsibility encourages sustainable behaviors that benefit the nation’s ecosystems for decades to come. Ultimately, these efforts strengthen the triangle of school–home–community relationships, building trust networks that not only support healing now but fortify the Sri Lankan nation against the uncertainties of the future. In that light, the cyclone, devastating as it was, offers a real-world context through which these values can be meaningfully taught and internalized.
Just as early psychosocial support leads to healthier long-term mental health outcomes, preventing deep-seated trauma from taking root, the long-term benefits of reflection extend well beyond the current disaster. Sri Lanka’s increasing vulnerability to monsoons and cyclones underscores the need to prepare the next generation for future disasters; children who learn to respond proactively, intelligently, and compassionately today will grow into adults who can lead communities safely through tomorrow’s crises. Children who are given tools to process trauma today will mature into resilient, compassionate, and confident adults capable of leadership in difficult times. A culture of solidarity can begin to take root when young people learn to care for “the other”, helping to soften and heal the country’s longstanding divisions. Improved disaster preparedness becomes a natural by-product of an educated and emotionally informed younger generation, reducing future loss of life and enhancing community responsiveness.
Conclusion
Cyclone Ditwah has forced Sri Lanka into a moment of profound reckoning—one that goes beyond the damaged infrastructure and broken landscapes. It has confronted us with the emotional and moral responsibility we hold toward our children, who have witnessed, endured, and responded to this disaster in countless ways. As the nation embarks on the long road to recovery, the reopening of schools becomes more than a logistical necessity; it becomes a national act of renewal, a declaration that our commitment to healing is as strong as our commitment to rebuilding.
If we are courageous enough to embrace this moment, schools can become powerful spaces of transformation. Not only can they restore stability and routine, but they should be the first places to cultivate empathy, resilience, ecological responsibility, and a shared sense of belonging, the qualities that Sri Lanka urgently needs as it confronts both old and emerging challenges. By creating structured opportunities for reflection, dialogue, creativity, and community engagement, we ensure that our children do not merely “move on” but move forward with understanding, resilience, educated solidarity, and purpose.
To that end, if the experiences carried by Sri Lankan children today are met with guided reflection and compassionate mentorship at school, they can become the seeds of a more humane and united nation. But if ignored, suppressed, or treated with less urgency and priority, they risk hardening into private wounds that isolate rather than connect. This is why the Ministry of Education’s choices in the coming weeks matter so profoundly. Like NPCRP, an intentional, well-structured reflective period within schools is not a delay in learning; it is learning in its highest form. It is the education that acknowledges life, loss, dignity, and responsibility, the kind of education that prepares children not only for examinations but for citizenship. Reopening schools without systematically addressing the emotional and moral dimensions of this tragedy, therefore, would be a missed opportunity
Hence, let us allow this disaster to teach us something enduring: that Sri Lanka rises strongest not when it focuses solely on rebuilding walls and bridges, but when it rebuilds its people, beginning with the youngest among us. Let us empower children to speak, share, create, question, and hope. Let us help them connect their experiences to a greater moral and ecological awareness. Let us show them that solidarity is not a distant ideal but a lived reality, learned through compassion and strengthened through community.
In the months and years to come, a new story will be told about how Sri Lanka responded to Cyclone Ditwah. Let that story be one of unity, vision, and courage. Let it be said that we refused to let our children carry their fears alone. Let it be remembered that our schools became sanctuaries of healing and hubs of civic renewal. And let it be known that from the grief of 2025 emerged a generation—educated, empathetic, and resilient—capable of guiding Sri Lanka toward a more just, prepared, and environmentally conscious future. As the legendary image of the Phoenix reminds us, from mud, we rise, and from learning, we (re)build the Sri Lanka she was always meant to be. (Concluded)
Dr. Rashmi M. Fernando, S.J., is a Jesuit priest, educator, and special assistant to the provost at Loyola Marymount University, Los Angeles, California, USA.
by Dr. Rashmi M. Fernando, S.J. ✍️
Opinion
Pot calling the kettle black?
Doctor Upul Wijayawardhana (eminent physician), posed a riddle for us. He wrote about that island Sri Lanka as ‘ this little dot in the ocean’ when deriding the remark of President Dissanayake who had said that Sri Lanka was a hunduva , a term that indicated a small volume: me hunduve inna puluvan da? (Can you live in this restricted space?) Most sensible people, even uneducated, judge that the volume of a little drop (of whatever) is smaller than that of a hunduva; so is weight. When the learned doctor emphatically maintains ‘….we are not a hunduva’ but ‘… a little dot in the ocean…’, is the pot calling the kettle black or worse?
Physically and population wise, Sri Lanka is neither ‘a little dot’ nor ‘a hunduva. This is all in the rich imaginations of Dissanayake and Wijayawardhana. I once counted that there were more than 50 members of the UN who were smaller than Sri Lanka in physical and population size. England was a sizeable island with a small population in the northwest corner of Europe in late 18th century when it began to become what China, with 1.3 billion people and jutting out to the Pacific, is now. From about 1850, when the population of Great Britain was about 20 million, less than that of Sri Lanka in 2026, it ruled more than half the world. Besides, do not forget Vanuatu, Kiribati, Cook Islands, Antigua and Barbuda, Barbados, Lesotho and New Zealand (who habitually beats us at cricket). New Zealand with 5 million population played against 1.5 billion population India (1:300) for the T20 cricket championship a few weeks ago. I quietly wished New Zealand would win; so much for crap about dots in the Indian Ocean or the south Pacific.
Dr. Wijayawardhana also wrote about history and about ‘The achievements of Hunduwa’. The massive reservoirs and extensive irrigation systems in rajarata and ruhuna as well as the stupa are indeed tremendous works of irrigation and bear witness to superior ingenuity and organising ability, for the time they were built. They compare very well among structures elsewhere in the ancient world. Terms like ‘granary of the East’ must be taken with more than a grain of salt. Facile use of such terms does not take account of whatever shreds of evidence there is of adversity in those times. Monsoon Asia over the ages has more or less regularly suffered from floods, droughts and consequent famines. The last dire famine was in Bengal in 1944. The irrigation works in Lanka were a magnificent response to those phenomena. The modern response has been scientific agriculture making India a major grain exporter, from near famine conditions in 1973-74. Recall Indira Gandhi’s garibi hatao (eliminate poverty) speech to the General Assembly of the UN, that year.
The bhikkhu who wrote down the tripitaka in aluvihara did so because there was the threat of a severe famine in the course of which learned bhikkhu might have come to harm. Buddhist thought over centuries had been passed from generation to generation vocally (saamici patipanno bhagavato savaka (listener) sangho) and the departure from that tradition must have required a major threat of famine. There are stories of bhikkhu from Lanka fleeing from dire straits. In the same vein, while the mahavamsa speaks of kings and their valiant deeds, there is little account of the large mass of little people who lived then. Sensible teaching of the history of a people must include the history of as much of the people as possible and some idea of the history of other peoples in comparable times to avoid feeling dangerously smug and arrogant, which we have seen many times over.
Usvatte-aratchi
Opinion
Ministerial resignation and new political culture
The resignation of Energy Minister Kumara Jayakody comes after several weeks of controversy over his ministerial role. The controversy sharpened when the minister was indicted by the Commission on Bribery and Corruption for a transaction he was involved in ten years ago as a government official in the Fertiliser Corporation. The other issue was the government’s purchase of substandard coal from a new supplier. Minister Jayakody’s resignation followed the appointment of a Special Presidential Commission of Inquiry to investigate coal and petroleum purchases. The minister who resigned, along with the Secretary to the Ministry of Energy, Udayanga Hemapala, stated that they did not wish to compromise the integrity of the investigation to be undertaken by the Commission of Inquiry.
The government’s initial resistance to holding the minister accountable for the costly purchase was based on the argument that the official procedure had been followed in ordering the coal. However, the fact that the procedure permitted a disadvantageous purchase which has come to light on this occasion suggests a weakness in the process. The government’s appointment of the Special Presidential Commission of Inquiry to examine purchases as far back as 2009 follows from this observation. In this time 450 purchases are reported to have been made, and if several of them were as disadvantageous as this one, the cost to the country can be imagined. The need to investigate transactions since 2009 also arises from the possibility that loopholes in official government procedures in the past would have permitted private enrichment at a high cost to the country.
Concerns have been expressed in the past that the purchase of coal and petroleum, often on an emergency basis, enabled the use of emergency procurement processes which do not require going through the full tender procedures. The government has pledged to eradicate corruption as its priority. As a result, the general population would expect it to do everything within its power to correct those systems that permitted such corruption. Accountability is not only forward looking to ensure non-corrupt practices in the present, it is also backward looking to ensure that corrupt practices of the past are discontinued. This would be a matter of concern to those who headed government ministries and departments in previous governments. Those who have misapplied the systems can be expected to do their utmost to resist any investigation into the past.
Politically Astute
One of the main reasons for the government’s continuing popularity among the general population, as reflected in February 2026 public opinion poll by Verité Research, has been its willingness to address the problem of corruption. Public opinion studies have consistently shown that corruption remains one of the top concerns of citizens in Sri Lanka. The arrests and indictments of members of former governments have been viewed with general satisfaction as paving the way to a less corrupt society. At the same time, the resignations of Minister Kumara Jayakody and Secretary Udayanga Hemapala are an indication that not even government members will be spared if they are found to have crossed red lines. This is an important signal, as public confidence depends not only on holding political opponents to account but also on demonstrating fairness and consistency within one’s own ranks.
There appears to be a strategy on the part of the opposition to target government leaders and allege corruption so that ministers will be forced to step down. Organised protests against other ministers, and demonstrations outside their homes, are on the rise. The government appears not to want to give in to this opposition strategy and therefore delayed the resignation of Minister Jayakody until it had itself established the Special Presidential Commission of Inquiry. It enabled the minister to step down without it seeming that the government was yielding to opposition pressure. In political terms, this was a calibrated response that sought to balance the need for accountability with the need to maintain authority and coherence in governance.
The demand by opposition parties to focus attention on the coal problem could also be seen as an attempt to shift the national debate from the corruption of the past to controversies in the present. The opposition’s endeavour would be to take the heat off themselves in regard to the corruption of the past and turn it onto the government by making it the focus of inquiries into corruption. The decision to set up a Special Presidential Commission of Inquiry accompanied by the resignation of the minister and the ministry secretary was a politically astute way of demonstrating that the government will have no tolerance for corruption. It will also help to remind the general public about the rampant corruption of past governments which prevents the opposition’s corruption accusations against the government from gaining traction amongst the people.
New Practice
The resignation of a government minister who faces allegations but has not been convicted is still a relatively new practice in Sri Lanka. The general practice in Sri Lanka up to the present time has been for those in government service, if found to be at fault, to be transferred rather than removed from office. This is commonly seen in the case of police officers who, if found to have used excessive force or engaged in abuse, are transferred to another station rather than subjected to more serious disciplinary action. A similar pattern was seen in the case of former minister Keheliya Rambukwella, who faced allegations of corruption in the health field but was reassigned to a different portfolio rather than removed from government.
Against this background, the present resignation assumes greater importance. It signals a willingness to break with past practices and to establish a higher standard of conduct in public office. However, a single instance does not in itself create a lasting change. What is required is the consistent application of the same principle across all cases, irrespective of political affiliation or convenience. This is where the government has an opportunity to strengthen its credibility. By ensuring that the same standards of accountability are applied to its own members as to those of previous governments, it can demonstrate that its commitment to good governance is not selective.
The establishment of the Special Presidential Commission of Inquiry, the willingness to accept ministerial resignation, and the recognition of systemic weaknesses in procurement are all steps in the right direction. The challenge now is to ensure that these steps are followed through with determination and consistency. If the investigations are conducted impartially and lead to meaningful reforms, the present controversy could mark a turning point. The resignation of the minister should not be seen as an isolated event but as the beginning of a new practice. If it becomes part of a broader pattern of accountability, it can contribute to a new political culture and to restoring public trust in government.
by Jehan Perera
Opinion
Shutting roof top solar panels – a crime
The Island newspaper’s lead news item on the 12th of April 2026 was on the CEB request to shut down rooftop solar power during the low demand periods. Their argument is that rooftop solar panels produce about 300 MW power during the day and there is no procedure to balance the grid with such a load.
We as well as a large academic and industrial consortium members have been trying to promote solar energy as a viable and sustainable power source since the early 1990’s. We formed the Solar Energy Society and made representations to Government politicians about the need to have solar power generation. This continuous promotional work contributed to the rapid increase in PV solar companies from three in the early 1990’s to over 650 active PV solar companies established today in the country. These companies have created tens of thousands of high-quality jobs, as well as moving in the right direction for sustainable development.
However, all these efforts appear to have been in vain since the CEB policy makers have continuously rejected solar energy as a viable alternative. Their power generation plans at that time did not include solar energy at all but only relied on imported coal power plants and diesel power generation. Even at the meetings where CEB senior staff were present, we emphasised the importance of installation of battery storage facilities and grid balancing for which they have done nothing at all over the past three decades. Now they have grudgingly accepted the need to include solar energy, which was an election promise of the present government. The government policy is that Sri Lanka should go for renewables to satisfy 70% of its energy needs by 2030 and soon move towards the green hydrogen technology by using solar and wind energy.
The question is why the diesel generators and hydropower stations cannot be shut off one by one to accommodate the solar power generated during the daytime. Unlike a coal-fired plant, diesel generators and hydro power plants can be shut off in a relatively shorter period of time. Norochchalai Lakvijaya power plant produces around 900 MW of power while the total country requirement is 2500 MW on a daily basis. The remainder is provided by diesel generators, hydro and other renewable energy sources.
The need for work to achieve this goal of grid balancing should be the primary responsibility of the CEB. Modern grid balancing systems are in operation in countries such as Germany where around 56% of its energy come from renewable sources. They also plan to increase this to reach 80% of the energy required through renewables by 2030. Our CEB is hell bent on diesel power plants. Who benefits from such emergency power purchases is anybody’s guess?
The Government and the CEB should realise that all roof top solar plants are privately financed through personal funds or bank loans with no financial burden on the Government. It is a crime to request them not to operate these solar panels and get the necessary credits for the power transmitted to the national grid. It appears that the results of CEB’s lack of grid balancing experience and unwillingness to learn over three decades have now passed to the privately-funded rooftop solar panel owners. It is unfortunate that the Government is not considering the contributions of ordinary individuals who provide clean power to the national grid at no cost to the Government. Over 150,000 rooftop solar panels owners are severely affected by these ruthless decisions by the CEB, and this will lead to the un-popularity of this new government in the end.
by Professors Oliver Ileperuma and I M Dharmadasa
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