Opinion

A singular modern Lankan mentor – Part III

Published

1 year ago

2025/02/4

Sahan Weerasooriya

Prof. Obeyesekere (L) at a ritualistic event

by Laleen Jayamanne and Namika Raby

Gananath Obeysekere: In search of Buddhist conscience
(Baudha Hurdasakshiya Soya)

(Part II of this article appeared in The Island on Monday – 03)

Tissa Ranasinghe’s and Gananath’s Kannagi

Gananath’s Pattini book has a mysterious blue-black cover with an icon of Kannagi in Bronze sculpted by Lanka’s foremost Modernist sculptor Tissa Ranasinghe, commissioned by Gananath. What Appadurai termed Lanka’s links with ‘Indic culture’ is encapsulated in this image of the heroic figure Kannagi from the Tamil epic, striking a gesture of mourning for her husband Kovalan, unjustly killed by the king of Madurai. She kneels with her arms held raised around her head in the familiar triangular formation suggestive of the aniconic representation of the Yoni (an emblematic civilisational gesture of great iconic strength and power, in the Bronze lineage of India, which stretches back to the little bronze figurine of The Dancing Girl of Monhenjodaro itself), even as she laments the injustice. And those of us who know the legend also see that her left breast is missing. Kannagi, it is told, tore her breast and hurled it at the city of Madurai, setting it on fire with her righteous anger! Together, Gananath and Tissa have presented Kannagi in a most generative posture and gesture for the cover of the book on the Sinhala Pattini cult, the only Mother goddess of the Sinhala folk, borrowed from the Tamil Epic, to assuage and heal Sinhala male sexual anxieties and group trauma. This marvelous collaboration between Lanka’s celebrated Modernist Sculptor and Anthropologist was a multivalent, therapeutic intervention into Lanka’s cyclical interethnic violence. The book was published in 1984, one year after the state sponsored pogram against Tamils in July ‘83. Tissa’s modernist Kannagi demonstrates how an archaic ‘Maternal Archetype’ can be creatively mobilised by an artist, to express contemporary predicaments without diluting her orginal power and affective vitality magnified by the use of bronze, a resonant civilisational material.

Pattini is the Sinhala Buddhist incarnation of the Tamil heroic Kannagi and as far as I can tell she appears not to have the iconographic attributes of heroic rage and righteous anger which Kannagi embodies in the Tamil Epic. Kannagi is the step mother of Manimekalai who became a Buddhist nun, according to legend. Is it the case that Pattini is without progeny and so, as a Mother Goddess, rather like the West Asian mother Goddesses who were also virgins? As a girl, my mother and I were devoted to rituals of Mother Mary (mother of Jesus), also known as the Virgin-Mary from, let’s not forget, West Asia (in historic Palestine).

Professor Sunil Ariyaratne’s 2016 film Pattini, warrants a passing comment or two in this context as an example of the institutional consolidation of Neo-Liberal capitalist extraction and commodification of the residual vitality and power of the perennial syncretic Folk traditions of Lanka. It is a neo-traditionalist extravaganza in the genre of nostalgic revival of ‘the Sinhala-Buddhist Folk Heritage of Lanka’ which flourished recently with much fanfare and state patronage as a ‘Rajapaksha genre’. The film deals with the Kannagi legend just so as to reduce it to reinforcing the Sinhala-Buddhist ideology of purity and virginity for women through the exemplary tale of ‘the pure wife’ Kannagi and her step-daughter Manimekala, who becomes a Tamil Buddhist. Her dearest wish is to be reborn as a male so that she can indeed aspire to become a Buddha. The emphasis is on the preservation of virginity (Pathiwatha), and the enthroning of male sexuality as the route to attaining Buddhahood. The mythic epic figure of Kannagi who in her rage enacts heroic justice in the Tamil epic is converted into a parabolic emblem of virginal purity.

A Humanist Education

Gananath’s education is a strand very comprehensively covered in the film, a source of his immense openness to the world of ideas and refusal to accept them on authority without critical evaluation. The film opens at Gananath’s home in Kandy which he shares with Professor Ranjini Obeysekere who appears with her vibrant intellect and grace and ends there too. The couple are shown warmly welcoming the film crew to their house as they have done over their long engagement with numerous students, as they did with me both in Kandy and the US when I was tangled up and blue. It is worth remembering here that Ranjini is the Editor in Chief of the magnificent multi-volume translation project of the Jataka Tales into English, published just last year. It is only now that I can see how deeply Ranjini and Gananath’s scholarship is in conversation with each other.

The account of Ranjini and Gananath’s meeting at Peradeniya University while studying English Literature with Professor E.F.C. Ludowyk is one of the highlights of the film for me. Ranjini acted in the plays directed by Ludowyck and they studied English Literature at honours level together. Interestingly, though Gananath followed the Dram Soc activities on campus, he didn’t participate in any of them, his interest being elsewhere. He says, whenever he could he got onto a bus or train and travelled to distant villages to talk to villagers and monks and tape their songs (kavi). Gananath says that Ludowyck was the best teacher he has ever met and that he was responsible for directing him at every key juncture of his undergraduate life and soon after when making the unusual choice of going to a US graduate school, refusing a scholarship to Cambridge because of colonial history. Gananath’s brilliant textual analysis and exegesis of texts in Sinhala of myths and legends, especially the complex corpus of the Gajabahu legend, owes a great deal to the textual training he received from Ludowyck in ‘Practical Criticism’. We are all beneficiaries of this tradition of Literary Criticism which was part of the training we received in English Lit in old Ceylon and now continued by scholars such as Professor of English, Sumathy Sivamohan and others. Ranjini tells us that it was Ludowyck who collected Rs 10,000 from ten of his friends and handed it to Gananath to go travel the country and do what he wished soon after he graduated with English Honours. All he was asked to do was to write and thank his benefactors. So, it’s this tradition of mentorship and duty of care that Gananath and Ranjini have practiced with their own students during their long working life at American Universities.

A Counter Archive of a People’s Literature, Painting and Ritual

Though I was familiar with some of Gananath’s writing and studied a couple for the film I made, there is a major topic of his research which I didn’t know anything about and as such this film has provided an important learning experience for me. In drawing from the local non-canonical texts preserved in Temples, libraries and archives, which are written, in Sinhala by the folk and as such are anonymous, not by scholar monks in Pali, the language of high learning, Gananath has been able to piece together stories, legends of migrations from India, Kerala and Tamil Nadu and the ways in which some of these waves of migrants have been incorporated into the folk Buddhist body politic and culture. The gist of which is the seemingly heretical idea (an affront to Sinhala exceptionalism and their sense of manifest destiny as ‘pure Ariya’ Sinhala-Buddhists claiming to be the only real Lankans), that at one time, all people who call themselves Sinhala in Lanka did come from India and were indigenised through various practices and this happened in waves of migration over long periods of time. This section draws from the folk archive of poetry, ritual and Temple murals and legends such as the complex Gajabahu Myth, that bear witness to these processes of migration and acculturation, to make the case for the existence of robust muti-ethnic, diverse communities dotting the island. The legendary folk tales and rituals were, he says, imaginative, fictionalised, poetic expressions of folk memory of these migratory events, not ‘false’ accounts.

Here I want to cite a longish relevant passage from Professor Patrick Olivelle’s highly acclaimed book, Ashoka: Portrait of a Philosopher King. Ramchandra Guha, the editor of the series called ‘Indian Lives‘ of which this is the first, says of the Lankan Olivelle that, ‘he is one of the greatest living scholars of Ancient India’. Here’s Olivelle’s argument, on the familiar opposition between History and Legend, which supports Gananath’s theoretical move with practical consequences for how we understand ourselves as Lankans.

“In a seminal remark, the historian Robert Lingat notes: ‘There are two Ashokas—the historical Ashoka whom we know through his inscriptions, and the legendary Ashoka, who is known to us through texts of diverse origin, Pali, Sanskrit, Chinese and Tibetan. Although essentially correct, there are two problems with Lingat’s assessment.

First it is simplistic to contrast the ‘historical with the legendary’. The portrait of Ashoka I have constructed in this book is based on Ashokan inscriptions and artefacts, yet it contains a heavy dose of interpretation, translation, imagination, narrative, perhaps bias… The ‘legendery’ is not simply false and to be dismissed; it is the reimagination of the past to serve present needs, something inherently human. These narratives were meaningful and important to the persons and communities that constructed them. Their purpose was not to do history in the modern sense of the term, but to do something much more significant to them in their own time.

….There are actually not two but several Ashokas, including modern ones”.

Following this argument, we Lankans who try to practice ‘Loving-Kindness’ must be thankful that Gananath has highlighted for us at least two Dutthagaminies, in his timely essay, Dutthagamini and the Buddhist Conscience, written in the wake of the carnage of the ‘July ‘83’ state sponsored pogrom against the Tamil people of Lanka. There is the familiar Dutthagamini, taught to us in school, as a Sinhala-Buddhist, Tamil-hating ethno-nationalist, constructed from the Mahavamsa narrative taken as incontrovertible historical fact. On the other hand, Gananath presents evidence, from the Dambulla temple paintings, for a humanist Dutthagamini, who like Ashoka himself, was contrite about the mass slaughter he conducted and his killing of Elara the Tamil king.

The film shows us how Gananath makes a radical scholarly move in the late stages of his life by researching the indigenous folk of Lanka, the Veddhas. He argues against the deep-seated idea, promulgated by the ethno-nationalist Sinhala-Buddhist ideologues, that there is an ancient historical enmity between the Sinhala and Tamil folk of Lanka going back to the days of the kings, prior to colonialism. Gananath analyses the myth of origin of the Sinhala folk as represented in temple murals that show Vijaya’s arrival in Lanka from India and his marriage with the indigenous woman Kuveni. The Veddhas are the descendants, he says, of Kuveni and her children by Vijaya and are the ‘other’ or outsider, so to speak, to the Sinhala.

Through his ethnographic work on the powerful Vadi procession (perahera) in Mahiyanganaya, Gananath is able to show the ritual means through which they are incorporated into the Sinhala community. The ethnographic film, demonstrating this robust festive ritual event of staging cultural difference and incorporation, supports Gananath’s argument that the Veddas have been the true ‘outsiders’ of the Buddhist polity (in dress, culinary habits, religion), and despite that, the Buddhist culture had ritual mechanisms of incorporation of the outsider, without resorting to slaughter, while also acknowledging and respecting the awesome power of the Veddas. This section should be shown to school kids, I think, because of its liveliness and pedagogic value. Gananath acknowledges the fine scholarship of Paul E. Peiris on the Veddas and shows the colonial hostility and violence towards these indigenous folk of Lanka. Gananath’s ‘Cook Book’, also relevant to Australia’s colonial history, would have provided a global perspective on colonisation of indigenous peoples and the violent means used in casting them as ‘uncivilised primitives’, which in turn would have prepared him well to write the book on, the Veddas, Creation of the Hunter, in 2022.

What to Do, Napuru Kaleta? (In Wicked Times)

It seems to me that young scholars and artists might be able to generate a new thought or two by reading Gananath’s essays and books in relation to Ananda Coomaraswamy’s Mediaeval Sinhalaese Art (Campden: Gloucestershire, 1908) and Olivelle’s book on Ashoka. In this way, the monodisciplinary compartmentalisation of knowledge, ideas, can be disturbed so as to gain aesthetic nourishment to create, with what’s left, after the ravages of Neoliberal cultural nationalism’s cognitive extraction of our brains. All three distinguished, visionary Lankan scholars were writing about times when material culture and the ‘Intangible Heritage’ (A UNESCO Platform for their preservation) of Lanka and India were/are being destroyed from within, extinguished.

Some ‘transversal’ or lateral ways of understanding and connecting material practices/stuff and immaterial ideas are called for now, I believe, and these three Lankan scholars have shown us many ways in which this can be done. Let me clinch my argument by citing the full title of Coomaraswamy’s indispensable book which took 60 years to be translated into Sinhala. Professor Sarath Chandrajeewa (who also taught ‘mati-weda’) gave me this information for which I am most thankful. I read it in English as an undergraduate, quite by chance. Here’s the extended title:

“Being a Monograph on Mediaeval Sinhalese Arts and Crafts, Mainly as Surviving in the 18^th Century with an Account of the Structure of Society and the Status of the Craftsman.”

Gananath might well have known through Ludowyk that the first edition of this book was hand printed in England by Coomaraswamy himself over a period of 15 months on the same printing press (which he purchased), as the one in which the first edition of the complete works of the Mediaeval English poet Chaucer was printed by William Morris, one of leaders of the ‘Arts and Craft Movement’. There is a wonderful story I heard from a native informant of California, of Gananath’s freshman lecture at the University of California in San Diego, on Pilgrimages. On hearing Gananath recite an entire section from Chaucer’s Canterbury Tales ‘by heart,’ the students gave him a standing ovation!

Felix Guattari’s Three Ecologies, (namely Social Ecology, Mental Ecology, Environmental Ecology), is another a book worth reading (now freely downloadable), alongside the others as he was a radical psychotherapist trained in psychoanalysis by Lacan, and a Left Activist in France who also collaborated with the philosopher Gilles Deleuze on Anti–Oedipus: Capitalism and Schizophrenia (1968), which was a best seller. He also worked at a humane, innovative mental health institution which was part of the radical anti-psychiatry movement of the 60s and was a wild thinker who reminds me of Gananath and also had the requisite discipline, like him, to write books that crossed generations. He died all too soon, but Gananath will turn 95 on the second of February 2025.

Finally, my gratitude to the producers of this film, the Kathika Collective whose independent spirit, deep research, dedication, and not least, the love of cinema has led to the production of this film over a long period of time, which included the hiatus of the COVID pandemic. While Dimuthu is credited as researcher, script writer and director and Chathura Madhusanka with editing and camera, a great many well wishes (acknowledged in the credits), contributed freely to this film which has not received any external funding. The spirit of education that drove this film is a truly beautiful tribute to Gananath and Ranjini Obeysekere, our indispensable mentors, both.

Yahonis Pattini Kapumahattya’s haunting voice emanating from a deep folk history (which Gananath much admired and we are privileged to hear), accompanies the long credit list.

The film is dedicated:

“To all rural folk who in their diverse ways enriched the peasant Buddhist tradition and found Buddha in that”. (Concluded)

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Opinion

Can a punishment-free child become a threat to Sri Lankan society?

Published

3 days ago

2026/06/19

Thilina Walpola

Children are the future of every nation, and the values they learn during childhood shape the society they will eventually lead. In Sri Lanka, where family traditions, respect for elders, and social responsibility have long been important cultural values, the way children are raised remains a topic of great interest. In recent years, many parents and educators have moved away from traditional forms of punishment and embraced more child-friendly approaches to discipline. While protecting children from physical and emotional harm is essential, an important question arises: can a child who grows up without any form of punishment or consequences become a threat to Sri Lankan society?

To answer this question, it is necessary to understand the difference between punishment and discipline. Punishment is often associated with penalties imposed for wrongdoing, while discipline refers to teaching children self-control, responsibility, and respect for rules. Modern child psychology generally discourages harsh physical punishment because it can cause fear, anxiety, and resentment. However, completely removing consequences for inappropriate behavior may create a different set of problems.

Sri Lankan society has traditionally emphasized discipline within the family. Parents, grandparents, and teachers have often played active roles in guiding children’s behavior. Respect for elders, obedience, and good manners have been considered important virtues. While some traditional disciplinary methods may no longer be acceptable, the underlying principle of teaching accountability remains relevant.

A child who never faces consequences for wrongdoing may struggle to understand the boundaries that exist in society. For example, if a child is allowed to insult others, damage property, or ignore rules without correction, they may develop the belief that their actions have no consequences. Such attitudes can become problematic when the child enters school, the workplace, or the wider community.

Sri Lankan schools already face challenges related to student discipline. Teachers often report difficulties in managing classrooms where some students refuse to follow instructions or respect school regulations. When children are not taught accountability at home, educational institutions may find it harder to maintain a productive learning environment. This can affect not only the individual student but also classmates whose education is disrupted.

Another concern is the development of entitlement. A child who is never told “no” may come to believe that personal desires should always be fulfilled. In a society where cooperation and mutual respect are essential, such attitudes can lead to conflicts with peers, teachers, employers, and even family members. Sri Lanka’s social fabric depends heavily on community relationships, and individuals who fail to respect others can weaken these bonds.

The influence of social media and modern technology has added another dimension to this issue. Today’s children have access to information and entertainment on an unprecedented scale. Without proper guidance and consequences, some may misuse technology, engage in cyberbullying, spread misinformation, or develop unhealthy habits. Parents who avoid setting limits may unintentionally expose children to risks that affect both personal development and social well-being.

The workplace offers another example of why accountability is important. Sri Lanka’s economic development depends on a workforce that is disciplined, responsible, and capable of working with others. Employers value punctuality, respect, and professionalism. Individuals who grow up without learning responsibility may find it difficult to meet these expectations, affecting both their personal success and the productivity of organizations.

However, it is equally important not to interpret this argument as support for harsh punishment. Research has shown that excessive physical or emotional punishment can have serious negative effects on children. Fear-based parenting may produce obedience in the short term but can damage confidence, trust, and mental health in the long term. Therefore, the solution is not stricter punishment but more effective discipline.

Positive discipline provides a balanced alternative. It involves setting clear rules, explaining expectations, and applying fair consequences when those rules are broken. For instance, if a child neglects schoolwork, they may lose certain privileges until responsibilities are fulfilled. If they damage property, they can be required to help repair or replace it. Such consequences teach accountability while preserving the child’s dignity.

Sri Lankan parents, teachers, and community leaders all have a role to play in nurturing responsible citizens. Families should create environments where children feel loved and supported but also understand that actions have consequences. Schools should encourage character development alongside academic achievement. Religious and community organizations can reinforce values such as honesty, compassion, and respect for others.

A balanced approach is especially important in a rapidly changing society. As Sri Lanka continues to modernize and integrate with the global community, young people must learn not only their rights but also their responsibilities. Freedom without responsibility can lead to selfishness, while discipline without compassion can lead to fear. The challenge is to find the middle ground.

A punishment-free child can become a concern for Sri Lankan society if the absence of punishment also means the absence of discipline and accountability. Children who never learn consequences may struggle to respect rules, authority, and the rights of others. However, harsh punishment is not the answer. The most effective approach combines love, guidance, clear boundaries, and fair consequences. By raising children who understand both freedom and responsibility, Sri Lanka can build a future generation that strengthens society rather than threatens it.

Saumya Aloysius

(An essayist, children’s writer and freelance writer who holds a Master’s Degree in Sociology from the University of Kelaniya)

Opinion

SriLankan Airbus struck by lightning

Published

3 days ago

2026/06/19

Thilina Walpola

A representational image

On Friday 12 June, 2026, a SriLankan Airlines Airbus 330 was en route from Colombo to Sydney, Australia was about 45 minutes into its flight when a loud bang was heard, accompanied by a blinding flash. In what was assumed to be a lightning strike, the airplane’s left (No. 1) engine was damaged, forcing the aircraft to return to BIA-Katunayake, where it landed safely.

Lightning travels from cloud to cloud or cloud to ground. Because the aircraft is not electrically ‘grounded’, or ‘earthed’, it must have been in the path of the thunder bolt purely by chance. There is also a phenomenon whereby the aircraft may travel through an electrically charged atmosphere (for example a cloud) where an electrical charge could build up and strike, or be emitted, as lightning. In such an instance, pilots hear electrical static in their headsets before the strike. Usually, when lightning strikes an aircraft in flight, the electrical charges remain on the outside, as on a ‘Faraday’s Cage’ apparatus, and the passengers and crew are perfectly safe.

To help the efficient and safe discharge of static electricity from the airplane’s structure, static wicks, or static dischargers, are fitted at the trailing (rearmost) edges of the wings and tail surfaces. When an airplane has landed after a lightning strike, ground engineers count the number of wicks that may have been burnt out to ensure that a minimum (recommended) number is available for a subsequent flight. Sometimes, there is minor damage, like pitting of the paintwork at the points where the charges left the aircraft.

The last instance in the USA of an airplane believed to have been lost due to a lightning strike was on December 8, 1963, when a Pan Am Boeing 707-121, en route from Baltimore, Maryland to Philadelphia, Pennsylvania, suffered a fuel tank explosion, later determined to have been the result of a lightning strike. Since then, aircraft have been rendered immune from lightning damage thanks to extensive research conducted by manufacturers using high-voltage currents.

Interestingly, modern airliners have electronic instrument displays which don’t even flicker when the aircraft is struck by lightning. By a process of connecting all the metallic parts, known as ‘bonding’, the entire fuselage effectively becomes a protective cocoon, so electrical charges caused by lightning will always reside on the outside of the aircraft.

What is unusual in the recent SriLankan Airlines incident is the extent of damage to the left engine. Did it encounter hail or ingest something?

Only a thorough, independent inquiry by aviation safety investigators will reveal the cause.

GUWAN SEEYA

Opinion

Beyond diagnosis: A strategic design for 7% growth by 2029 (Part I)

Published

4 days ago

2026/06/18

Sahan Weerasooriya

“Vision without execution is hallucination.” – Thomas Edison

Introduction: Stabilisation Is Not Transformation

Sri Lanka has come a long way since the economic collapse of 2022. Inflation has been brought under control. Foreign reserves have improved. Debt restructuring has advanced. Government revenue has increased significantly through taxation reforms. The exchange rate has stabilised, and confidence has gradually returned to financial markets.

These achievements deserve recognition.

However, stabilisation should not be confused with economic transformation. A patient discharged from intensive care is not necessarily healthy. Likewise, an economy that has escaped collapse has not necessarily achieved sustainable prosperity.

The central economic question facing Sri Lanka today is no longer how to avoid another crisis. Rather, it is how to achieve sustained economic growth of at least 7% per annum by 2029.

Unfortunately, much of the current policy debate remains trapped in economic diagnosis. Policymakers, economists, and commentators repeatedly identify familiar problems: (i) low productivity, (ii) weak exports, i(iii) Inadequate innovation, (iv) poor competitiveness, and (v) insufficient investment. While these diagnoses are correct, they are not new.

Sri Lanka now needs economic engineering.

The country requires a clear, measurable, and actionable National Growth Strategy for 2026-2029 that identifies (i) where growth will come from,(ii) what investments are required,(iii) which institutions will lead implementation, and (iv) how success will be measured.

The difference between diagnosis and engineering is the difference between describing a problem and solving it.

The Missing National Growth Target

One of the most striking weaknesses in Sri Lanka’s economic discourse is the absence of a publicly articulated growth target supported by a detailed implementation framework.

Successful economies establish measurable objectives.

Sri Lanka should adopt the following growth trajectory:

2026 – 4%

2027 – 5%

2028 – 6%

2029 – 7%

Such targets would provide direction to investors, public institutions, universities, exporters, and development partners. Without a destination, even the best policies risk becoming disconnected initiatives.

Today, many policy interventions appear fragmented—valuable in isolation but lacking integration into a broader national growth framework.

Growth Will Not Come From Consumption

For decades Sri Lanka relied heavily on consumption, imports, remittances, tourism, and external borrowing.

That model has reached its limits.

No country has achieved sustained prosperity through consumption-led growth alone.

The countries that transformed themselves—Singapore, South Korea, Ireland, Vietnam, and China—generated growth through productive investment, exports, industrialisation, and integration into global markets.

Sri Lanka’s future growth must therefore be driven by investment and exports rather than domestic consumption.

The challenge is not increasing spending but increasing productive capacity.

Export-Led Growth: The First Pillar of Transformation

Every successful Asian growth story has one characteristic in common: exports.

Exports generate foreign exchange, create jobs, attract investment, encourage innovation, and improve productivity.

Sri Lanka should establish an ambitious target of doubling export earnings within the next decade.

This requires moving beyond traditional exports and expanding into:

High-value agriculture

Food processing

Information technology services

Logistics services

Advanced manufacturing

Professional services

Export growth must become a national mission comparable to post-war reconstruction efforts seen elsewhere in Asia.

Without a major expansion of exports, sustained 7% growth will remain elusive.

Manufacturing: The Forgotten Growth Engine

Manufacturing remains the single most important source of rapid economic transformation worldwide. Vietnam provides perhaps the best recent example.

Through (i) industrial zones, (ii) trade agreements, (iii) infrastructure development, and (iv) targeted investment attraction, Vietnam became deeply integrated into Asian production networks.

Sri Lanka possesses strategic advantages:

A prime Indian Ocean location

Strong port infrastructure

Educated labour force

Proximity to India

The country should establish specialised manufacturing clusters focusing on:

Electronics assembly

Medical devices

Processed food products

Boat building

Rubber-based products

Engineering components

Rather than attempting to compete with every country, Sri Lanka should specialise in selected niches where competitive advantages can be developed.

RCEP: The Strategic Door to Asia

Sri Lanka’s future lies increasingly in Asia.

The Regional Comprehensive Economic Partnership (RCEP) represents the largest trading bloc in the world and includes many of the fastest-growing economies.

Membership or closer integration with RCEP supply chains could provide Sri Lankan exporters with access to markets, investment, technology, and production networks that are currently beyond reach.

Unfortunately, discussion on RCEP remains limited compared with its strategic significance.

A dedicated national roadmap for RCEP engagement should become a top economic priority.

The question is not whether Sri Lanka can afford to integrate more deeply into Asia.

The question is whether Sri Lanka can afford not to.

Knowledge Economy: Turning Universities Into Growth Institutions

Sri Lanka’s universities produce thousands of graduates annually, yet their contribution to commercial innovation remains limited.

Globally, universities have become engines of economic development.

Research institutions should not merely produce graduates; they should produce patents, technologies, startups, and commercial solutions.

A national innovation framework should:

Link universities with industry

Encourage commercialisation of research

Support technology transfer

Expand startup financing

Reward innovation and entrepreneurship

Knowledge must become an economic asset rather than an academic exercise.

Dairy, Agriculture, And Import Substitution

Export growth alone is insufficient.

Sri Lanka must also reduce unnecessary import dependence.

The dairy sector offers a compelling example.

For decades, billions of rupees have left the country through dairy imports despite favourable climatic conditions and substantial agricultural potential.

A comprehensive dairy development strategy should focus on:

Improved genetics

Feed production

Commercial farming

Processing investment

Farmer productivity

The objective should be import substitution combined with rural income growth.

The same principle can be applied selectively to other sectors where domestic production is economically viable.

Creating A National Investment Targeting Agency

Sri Lanka does not need another bureaucracy.

It needs a professional institution dedicated exclusively to investment targeting.

Instead of passively waiting for investors, this agency would actively identify and attract strategic investments aligned with national priorities.

Its mandate would include:

Identifying priority sectors

Marketing opportunities globally

Coordinating approvals

Monitoring outcomes

Facilitating technology transfer

Singapore’s Economic Development Board and Ireland’s Industrial Development Agency demonstrate how targeted investment institutions can transform national economies.

Sri Lanka requires a similar mechanism adapted to local realities.

From Economic Diagnosis To Economic Engineering

The next stage of Sri Lanka’s recovery requires a fundamental shift in thinking.

The policy debate must move beyond identifying problems. The country already knows its problems.The challenge is implementation.Every policy proposal should be evaluated against a simple question:

Will this contribute to achieving 7% growth by 2029?

If the answer is no, resources should be redirected.

Economic engineering requires focus, prioritisation, accountability, and measurable outcomes. The era of fragmented initiatives must give way to a coherent national growth strategy.

Summary

Sri Lanka has achieved significant macroeconomic stabilisation, but stabilisation is only the first step toward sustainable prosperity.

To move from recovery to transformation, Sri Lanka should adopt a National Growth Strategy for 2026-2029 built around five pillars:

Export-led growth

Investment-led growth

Manufacturing expansion

Knowledge-economy development

Regional integration through RCEP and Asian supply chains

Supporting sectors such as dairy, tourism, logistics, and information technology should be strategically developed within this framework.

Most importantly, investment must be targeted rather than scattered, supported by specialised institutions and measurable performance indicators.

Conclusion

History demonstrates that no nation has become prosperous by accident. Economic success is rarely the product of isolated policies or short-term political initiatives. It is the outcome of a deliberate strategy pursued consistently over many years.

Sri Lanka stands at a crossroads.

One path leads to modest growth, periodic crises, recurring debt challenges, and continued vulnerability. The other leads to transformation through investment, exports, innovation, manufacturing, and regional integration.

The choice is ultimately strategic.

The time has come for Sri Lanka to move from economic diagnosis to economic engineering.

The future will not be determined by how successfully the country stabilised after the crisis. It will be determined by how effectively it builds the foundations for sustained growth thereafter. If Sri Lanka can articulate and execute a coherent investment-led growth strategy today, achieving 7% growth by 2029 need not be an aspiration.

It can become a national objective—and a national achievement, economic Engineering

The writer, among many, served as the Special Advisor to the Office of the President of Namibia from 2006 to 2012 and was a Senior Consultant with the UNDP for 20 years. He was a Senior Economist with the Central Bank of Sri Lanka (1972-1993). He can be reached via asoka.seneviratne@gmail.com