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Aachchi – My Heroine

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by Jayantha Perera


Aachchi (my paternal grandmother)’s claim to fame was a story about her mother’s bravery. My great-grandmother was 160-years old when the Krakatoa Volcano in the Javanese Sea erupted in 1883. She ran with her brother to the seabed to catch gasping fish left behind by the receding waves. When the sea swelled and exploded, it took her about a hundred metres before dashing her onto a building. If we pressed for more drama, Aachchi would say that her mother rode high waves and swam home over the railway track and coconut trees.

Aachchi’s father was a carpenter at Wakari Binkari (Walkers and Briggs) Company in Colombo. After work, he bathed in the Beira Lake before going home. One day, while having his evening bath, he saw someone stealing his clothes. He came out of the lake and hit the thief with a club. The thief fell into the lake. My great-grandfather thought the thief would try to stay underwater and waited ten minutes for him to resurface. As the thief did not, he hurriedly wore his white sarong and cotton jacket and went home, never to come to Colombo again. Aachchi was his third child. She attended Sinhala Catholic Girls’ School until fourth standard and left school to look after her sick mother.

My paternal grandfather was a school dropout. When he was 20, he joined a rubber estate as a field assistant. On several occasions, he smelt cigarette smoke but could not see anybody nearby. One day, a fellow worker found him fallen face down and unconscious in an abandoned block of rubber land. When revived, he complained that a demon attacked him. He had bruises on his neck, face and chest. The parish priest, an expert on demonic possession, had taken charge of my grandfather. After a week of prayer and negotiations with the demon, the priest claimed that he had expelled the demon and sent my grandfather home. The experience with a demon changed his personality altogether. He roamed the village aimlessly and occasionally joined fishermen to pull seine nets and empty boats after their return from the sea. Some people thought that he was still possessed by a spirit.

Soon after marrying my grandfather, Aachchi realised that she had to earn a living as she could not depend on her husband for money. Fortunately, she owned a few pieces of land, which her father had given her as a dowry. She started a small business in her verandah with the money she got from selling a piece of land. She bought vegetables, fruits, and rice from the Sunday market in Kalutara Town and sold them with a small profit. Her husband frequently demanded money from her to buy cigars and arrack. Whenever she refused, he assaulted her, and neighbours had to intervene to calm them down. Men in their neighbourhood were notorious for frequent fights and the beating of wives. The neighbourhood was known as ‘alakalanchi Usaviya’ (noisy courtyard).

Thaththa (my father) received much attention from his mother as an only child. Aachchi wanted to send him to Holy Cross College in Kalutara to study in the English medium. She started saving money to send him to the College. Aachchi cooked food, chopped firewood, and fetched water for several households to earn an extra rupee. When Thaththa was about seven, she took him to Holy Cross College and met the College Principal, a French priest. The priest agreed to admit Thaththa but refused to exempt him from paying hefty school and facilities fees. Aachchi then enrolled him in Lansi Palliya (Dutch School) at Paiyagala. The school’s history goes back to the 18th century. The Dutch established several palliyas (schools) in the Western Province, and the Lansi Palliya was one of them. In the 1920s, it was known as an excellent Government-funded Sinhala Buddhist school.

The parish priest learned that Aachchi had enrolled Thaththa at Lansi Palliya. He sent for Aachchi and told her that thaththa must not attend a Buddhist school. She demanded that the priest should help Thaththa to join Holy Cross College. He refused and excommunicated Aachchi from the church. He prohibited her from attending Sunday mass and receiving holy sacraments.

While chopping firewood, Aachchi cut her ankle and bled profusely. At the Kalutara District hospital, her health deteriorated, and she wanted to get Catholic last rites. The parish priest refused to visit her at the hospital. My grandfather promised the priest to take Thaththa out from the Lansi Palliya. The priest then administered the last rites on Aachchi after admonishing her for straying away from God and his love.

A few months later, the principal priest of Holy Cross College saw some drawings of Jesus and the Apostles at the entrance to the church of Kalamulla. The priest wanted to meet the artist. The artist was Thaththa. The priest recognised him as the boy who had come with his mother to meet him. The priest appreciated Thaththa’s drawings and asked him to visit the College with his mother. The priest waived school fees and asked Aachchi to pay a rupee monthly as facilities fees. Her nephew loaned that money to her. She arranged for Thaththa to have lunch at her cousin’s place in Kalutara on school days. The cousin treated Thaththa well, and Aachchi gave her a piece of land as a token of gratitude.

Thaththa disliked the new school. Boys bullied him and criticised his old clothes and shoes. When Thaththa dropped out from Holy Cross after passing JSC at 18, Aachchi thought thaththa had suffered because of neighbours’ evil eyes. Thaththa wandered aimlessly in the village in his sarong and shirt as his father did many years ago. Aachchi suspected someone had used black magic to harm him.

Thaththa passed the junior clerical examination and was posted at Kandy General Hospital. Aachchi was devastated when she heard that thaththa would leave home. When thaththa did not come home for four months and did not even send a postcard, she made up her mind that Thaththa was dead. When Thaththa returned home, she fed 20 poor persons and requested them to pray for Thaththa’s well-being. She expected a good time for herself and Thaththa soon.

Three years later, Thaththa married Amma, and Aachchi joined the new family. She could not believe that her only son now belonged to another woman. She started to harass Amma by spreading rumours against her. Amma treated Aachchi well. When meals were prepared, Amma served Achchi first. Once, she tried to kill Amma by slashing the ropes of the bed where Amma used to rest after lunch. Achchi spread a mat over the bed to hide the hole. On that day, Amma was getting ready to go to the Kalutara District Hospital to deliver me, her third child. She fell through the bed when she lay down after lunch. She was unconscious for an hour but delivered to me on the same day at home with the help of a local midwife. Aachchi denied that she had cut the ropes. It was the beginning of her troubles with her son. Thaththa chased her away from home. She spent two years with her nieces in Beruwela before returning to her son’s house.

Aachchi remembered who had helped her in bringing up Thaththa. She sold her residential house and homestead to an outsider because her relatives in the neighbourhood had ignored her and Thaththa when they were trying to survive as the poorest family among them. When I visited Achchi’s village many years later, an old aunt complained that Aachchi had destroyed the neighbourhood’s solidarity by selling her property to an outsider.

Aachchi had rented several coconut trees annually on two plots of land by the beach to a toddy businessman. The rent was for tapping coconut trees for toddy. She took my elder brother or me on her rent-collecting trips. Once, the businessman told her that the trees on her land had died when lightning struck them. She did not accept the explanation and demanded the rent, which she got after arguing with the man. She spent the money on her grandchildren. She brought two packets of Maldivian halva, four neckties for her grandchildren, and three handkerchiefs for thaththa. She did not buy anything for Amma. She opened the halva packets and put halva pieces under the outer cloth that she was wearing so that we could not snatch them from her. After that, we refused to eat them, saying that she smeared them with her urine.

Aachchi took her grandchildren to visit her relatives during church feasts. Once, she told us to wear the ties she had bought to attend the Kala Eliya church feast. My necktie had the pattern of running tigers, Gamini had a necktie with frogs, and Nihal’s necktie had dancing cobras. My youngest brother, Parakrama, refused to wear his tie with swans. Achchi wore a thick, colourful kumbaya and an embroidered long-sleeved jacket. If the relatives did not welcome us, Aachchi told us to entertain them. Gamini often demonstrated ‘China-footing’, which he had learned from Thaththa. Gamini punched an imaginary foe with his fists and elbows with a peculiar scream. I recited a poem in English. Nihal showed a piece from a drama he had performed at the School.

Achchchi loved to take her four grandsons to Sunday mass. Once, after the holy mass, she bought mango achchar (pickle) for us with the money my Amma gave her to pay for our haircuts. She took us to a hair salon and got our hair cut. She asked us to show our skills to the saloon keeper and other customers. When we got up to leave the saloon, the salon keeper asked Achchi to pay for the services. She asked him, “How often do you get four handsome boys to perform and entertain you? You should be ashamed to demand money from them after such a great performance”. We never went back to the salon.

On Christmas Eve, thaththa gave Aachchi one or two ‘drams’ of arrack, and Aachchi wanted more. While smoking a crude black cigar, she sang a street song that she learned as a young girl during the 1915 Muslim-Sinhala riots:

Kauda bole pare morae
Lunsi kabalunge morae
Gal gahala marala marala…

(Who are those bastards shouting on our streets

White (English) ruffians are shouting on the streets.

Let us stone and kill them, and kill them—).

Aachchi had fallen ill and was paralysed when she was 77. She was bedridden for three months before her death. A village physician suggested to my father that he dip his thumb in water and give the water to Achchi to drink to finish the close relationship between him and Aachchi. Such severance, he explained, would help her to die peacefully. Thaththa refused to do it and left the house angrily.

One morning, Aachchi called me to her bedside. She could hardly talk. I told her that I loved her and would miss her. I could see tears in her eyes, and she confessed lightly, holding my hand, that she did not mean to kill Amma by cutting the ropes of the bed. I felt sorry to see her tears. I consoled her by saying that I had escaped death on that day so that I could look after her and Amma.



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Sections of US media looking power straight in the eye

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President Trump addressing the media at the White House.(BBC)

Some fundamental freedoms seen to be at the heart of democracy in the US – religion, speech, the press, assembly and the right to petition the government – are at risk of being undermined at present by the country’s Executive President. However, the latter is being legally challenged on this score by some sections of the US media and the citizenry of the country could take heart from this notable defense of media freedom.

In fact this is good news for the world of democracy. The push back is coming from organizations such as CNN, ABC, CBS, Fox, NBC who constitute the nucleus as it were of the US media and their solidarity no less than their resourcefulness calls for commendation.

Following a recent White House decision to suspend CNN from what was referred to as ‘participation in presidential pool coverages’, the other media organizations mentioned refused to replace it in the pool. Their position was that the public had a right to receive ‘accurate and independent information about the government.’

Earlier, the White House decided to bar MS NOW and Politico from entering its premises following the restrictions imposed on CNN. The organizations were accused of publishing “FAKE NEWS’ , ‘Fiction’ and ‘lies’ in respect of the administration. These organizations lost no time in initiating a federal lawsuit accusing the central administration of violating their rights guaranteed by the First Amendment.

However, the latter litigating organizations could now consider themselves as having been vindicated because the federal court hearing their case has ordered the Trump administration to temporarily restore White House press access to journalists from the mentioned media institutions. Notably, the court has declared that the ban is ‘likely unconstitutional’. The case is proceeding.

The mass media of the most vibrant democracies of the West ought to be no strangers to such inspirational acts of solidarity and exemplifications of independence but there are lessons here for the democracies of the South that could stand them in good stead. Minus the right of a people to be informed, the rest of fundamental rights featuring in Southern Bills of Rights and legislation of the kind are bereft of substance and meaning.

It is informed decision-making on the part of a citizenry that makes for democratic vibrancy and on this score many a Southern democracy fails. While Southern publics generally demand of their governments continuous economic well being and substantive material benefits they are not equally desirous of being informed and knowledgeable.

This lacuna in the consciousness of many Southern publics enables their governments ‘to get off the hook’, so to speak and govern, or more often misgovern, their countries with impunity. Among other factors, this species of mass ignorance makes it possible for governments to dismantle democracy and rule in perpetuity.

Accordingly, an educated and constantly informed public is an essential precondition for the flourishing of democracy and independent media are integral to this process. Minus an independent mass media sector that meets the knowledge needs of the people responsibly, democracy is as good as dead.

Needless to say, those sections of the US media that are currently taking the Trump administration to task over its media curbs are acutely aware of the cruciality of these fundamental knowledge requirements.

The hope of democratic opinion worldwide and locally is likely to be that media independence would thrive in the manner in which it is flourishing in the most vibrant and accountable democracies of the West.

Southern countries such as Sri Lanka that lay claim to democratic credentials, but are democracy-deficient in many ways, need to be particularly cognizant of these requirements. The publics of these countries need to go the extra mile to ensure the thriving of an independent but responsible mass media sector.

In fact it is veritably a matter of life and death. It is only an independent media sector that could, while ensuring the existence of an informed public, impress on the latter the need to protect and perpetuate its fundamental rights. In the absence of these campaigns, such publics could be eventually having on their hands governments that boast of ruling in perpetuity.

Taking a leaf from the sections of the US media referred to independent media organizations in Southern states need to act in solidarity as well. They would need to act on the basis of the principle that acts of victimization suffered by members in their fold at the hands of governments, for instance, are in fact inimical acts directed at their collectivity and which call for united remedial action. In short, no independent mass media institution could see itself as ‘an island’.

Besides some general guidance on the importance of media independence and solidarity, the message coming from the US with regard to media praxis is that power must be stood-up to unblinkingly. The mentioned sections of the US media are primarily in a struggle to ward off encroachments on their independence in the areas of policy and practice by the political executive, that is the President.

The latter would ride rough-shod over the media in the absence of robust opposition by the media itself to inimical executive action of this kind.

While media independence needs to be seen as crucial to democratic development, an obligation is cast on the media to ensure that it uses such independence responsibly and constructively.

The worst that could afflict a media sector is for it to fall prey to the clichetic ‘freedom of the wild ass’. In fact recurring irresponsibility on the part of the media could lend credence to the perception that a tightly regulated media is best for a country. It is a short step from this misguided view to the position that political authoritarianism is best for a state. That turn of events would be of course catastrophic for a democracy.

The issues discussed thus far point to the need for a broad discourse among Southern democracies in particular on what is best for them in this connection. Given the risks underscored earlier for Southern countries in particular a broad discussion on the matters at hand, which includes the public, emerges as a must for Sri Lanka. Besides, media solidarity within democratic countries and internationally is a must.

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What lessons can be learned to improve quality of Sri Lanka’s Grade 6 syllabus

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Prime Minister Dr. Harini Amarasuriya

by Prof. M. W. Amarasiri de Silva

Following public controversy over an inappropriate web link found in an English study module, the Sri Lankan government formally deferred the full rollout of the Grade 6 curriculum reforms to January 2027. In the interim, state schools will maintain the existing syllabus, reverting to standard eight-period daily timetables and previous textbooks to ensure uninterrupted instruction. Prime Minister and Minister of Education Dr. Harini Amarasuriya emphasized that this temporary pause allows the Education Ministry to thoroughly review all instructional materials, fix editorial flaws, and conduct scientific impact assessments across pilot schools prior to nation-wide implementation.

To address the oversight, an expert committee evaluated the flawed materials, completed necessary amendments, and finalised discussions to resubmit corrected modules for printing. Beyond revising written texts, the Ministry established a broader preparation roadmap—allocating funds for extensive teacher training programs set to begin mid-year, alongside scheduled informational briefings for parents, teachers, and students. Prime Minister Amarasuriya reaffirmed that none of the valid first-term modules were completely discarded or scrapped, preserving state resources while systematically rebuilding public trust and strengthening quality assurance protocols.

In this respect, this article reviews the current grade 6 syllabus comparing it with similar syllabi of India and the USA, with a view to make recommendations for the upcoming grade 6 syllabus revision.

Architecture of nation’s future

Education is the quiet architecture of a nation’s future. It is the unseen scaffolding upon which generations build their character, their intellect, and their capacity to contribute meaningfully to society. In Sri Lanka, the Grade 6 syllabus occupies a particularly important place in this architecture. It is the bridge between primary learning and the more demanding intellectual terrain of secondary education. It is the moment when children begin to move from learning basic facts to understanding concepts, from memorising information to applying knowledge, and from passive reception to active engagement. Yet, despite its importance, the Grade 6 curriculum in Sri Lanka has long struggled with issues of breadth, depth, relevance, and pedagogy. As global education systems evolve, Sri Lanka must examine what lessons can be learned from international models—particularly India and the United States—to strengthen its own curriculum and prepare students for a rapidly changing world.

The first lesson Sri Lanka can learn is the value of conceptual clarity. India’s NCERT curriculum, especially in Mathematics and Science, is globally respected for its logical progression and conceptual depth. Indian students are introduced early to the idea that mathematics is not merely a set of procedures but a language of reasoning. They learn why a ratio works, not just how to compute one. They understand the structure of an equation, not merely the steps to solve it. In Science, they explore the properties of materials, the structure of plants, and the principles of motion with a clarity that encourages curiosity rather than rote memorisation.

Sri Lanka’s Grade 6 syllabus, while competency-based, often leans heavily toward content coverage. Students are expected to learn many topics, but the time allocated for each is limited, and the teaching culture often emphasizes memorisation over understanding. If Sri Lanka wishes to improve the quality of its syllabus, it must embrace the idea that fewer topics taught well are better than many topics taught superficially. Conceptual mastery builds confidence, and confidence builds lifelong learners.

Lesson from the US

A second lesson comes from the United States, where the curriculum is built around skills rather than content. American students in Grade 6 are expected to read complex texts, analyse arguments, write essays supported by evidence, conduct experiments, and engage in collaborative projects. The emphasis is not on how much they know but on what they can do with what they know. This skills-based approach encourages critical thinking, creativity, and independence—qualities essential for success in the modern world.

Sri Lanka’s syllabus, by contrast, often rewards students for reproducing information rather than interpreting it. The exam culture reinforces this tendency, as students are assessed primarily through written tests that measure recall. To improve the syllabus, Sri Lanka must integrate more opportunities for students to think, question, debate, and create. The classroom should become a space where students learn to solve problems, not just memorize solutions.

Another important lesson comes from the breadth of Sri Lanka’s own curriculum. One of the strengths of the Sri Lankan system is its inclusion of cultural and religious education. Subjects such as Buddhism, Hinduism, Islam, and Christianity provide moral grounding and cultural identity. Art, Music, Drama, and Health contribute to holistic development. These subjects remind students that education is not merely about academic achievement but about becoming a balanced human being. However, breadth without depth can become burdensome. Grade 6 students in Sri Lanka often juggle more than ten subjects, each with its own textbook, competencies, and assessments. This creates pressure not only for students but also for teachers, who must rush through content to meet syllabus requirements. The lesson here is not to reduce cultural subjects but to integrate them more meaningfully. Religious education can be taught through ethical discussions, community projects, and reflective writing. Art and Music can be connected to history, literature, and social studies. Health can be linked to science and physical education. Integration reduces overload while enriching learning.

Another lesson from India

India offers another valuable lesson in the form of standardised textbooks. NCERT books are used across the country, ensuring consistency in quality and content. They are written by subject experts, reviewed rigorously, and updated periodically. Sri Lanka’s textbooks, while generally well-structured, vary in quality and often lag behind modern pedagogical standards. Some are dense, text-heavy, and lacking in visual aids or real-world examples. To improve the syllabus, Sri Lanka must invest in high-quality textbooks that are engaging, accessible, and aligned with contemporary educational research. Textbooks should not merely transmit information; they should inspire curiosity. They should include stories, diagrams, experiments, and activities that make learning enjoyable and meaningful.

The United States provides a lesson in inquiry-based science education. American students conduct experiments, build models, observe natural phenomena, and engage in engineering design challenges. They learn science not as a set of facts but as a process of discovery. Sri Lanka’s science curriculum includes experiments, but many schools lack the resources, laboratory facilities, or teacher training to implement them effectively. Improving the syllabus requires improving the ecosystem around it. Schools need laboratories, equipment, and teacher development programs that empower educators to teach science through inquiry. A syllabus is only as strong as the environment in which it is taught. ***

International models

Another area where Sri Lanka can learn from international models is language education. In India, students often learn three languages—English, Hindi, and Sanskrit or Urdu. This heavy language load has its challenges, but it also produces students with strong linguistic skills. In the United States, English Language Arts emphasises reading complex texts, writing arguments, and analysing literature. Sri Lanka’s English curriculum, while improving, still struggles with uneven implementation across schools. Many students reach secondary school without adequate proficiency in English, limiting their access to global knowledge. To improve the syllabus, Sri Lanka must strengthen English instruction through better teacher training, more reading opportunities, and a shift from grammar-heavy teaching to communication-focused learning. At the same time, Sinhala and Tamil instruction should be modernised to include creative writing, literature appreciation, and critical reading.

Social Studies is another area ripe for improvement. Sri Lanka’s curriculum includes History, Geography, and Civics, but the teaching often emphasises memorization of dates, definitions, and facts. India’s Social Science curriculum, while also content-heavy, provides clearer conceptual frameworks. The United States, however, excels in teaching civics and citizenship. American students learn how governments function, how laws are made, how communities solve problems, and how citizens participate in democracy. Sri Lanka can strengthen its Civics curriculum by incorporating more discussions on governance, rights, responsibilities, and community engagement. Students should learn not only the structure of government but also the values that sustain it—justice, equality, and participation.

One of the most important lessons Sri Lanka can learn is the value of reducing exam pressure. In both India and Sri Lanka, exams dominate the educational landscape. Students are judged primarily by their ability to perform on written tests. The United States, while not free from assessment challenges, uses a wider range of evaluation methods—projects, presentations, portfolios, and continuous assessment. These methods allow students to demonstrate learning in diverse ways. Sri Lanka should consider adopting a more balanced assessment system that values creativity, collaboration, and practical skills alongside academic knowledge.

Technology integration is another area where Sri Lanka can improve. The United States incorporates digital literacy, coding, online research, and digital citizenship into the curriculum. Sri Lanka’s ICT syllabus is well-structured, but implementation varies widely. Many schools lack computers, internet access, or trained ICT teachers. Improving the syllabus requires improving infrastructure. Students must learn to navigate the digital world safely and effectively. They must learn coding not as a luxury but as a basic skill. They must learn to evaluate online information critically, a skill essential in an era of misinformation.

Teacher training

Teacher training is perhaps the most critical lesson of all. A syllabus is only as effective as the teachers who deliver it. India invests heavily in teacher training through national programs, workshops, and online platforms. The United States emphasises professional development, peer collaboration, and instructional coaching. Sri Lanka must strengthen its teacher training programmes, ensuring that educators understand not only what to teach but how to teach it. Teachers should be trained in inquiry-based learning, differentiated instruction, formative assessment, and classroom management. They should be empowered to adapt the syllabus to the needs of their students rather than follow it mechanically.

Sri Lanka must learn the lesson of relevance. A syllabus must prepare students not only for exams but for life. It must teach them how to think, how to communicate, how to solve problems, and how to work with others. It must prepare them for a world where knowledge is abundant, but wisdom is scarce. It must help them navigate a future shaped by technology, globalisation, environmental challenges, and social change. To improve the syllabus, Sri Lanka must ask: What kind of citizens do we want to produce? What kind of thinkers? What kind of leaders? The answers to these questions should shape the curriculum.

Lastly, improving the quality of Sri Lanka’s Grade 6 syllabus requires learning from both international models and local strengths. From India, Sri Lanka can learn the value of conceptual clarity and standardised textbooks. From the United States, it can learn the importance of skills, inquiry, and creativity. From its own traditions, it can preserve cultural education, moral development, and holistic learning. The goal is not to copy another country’s system but to build a uniquely Sri Lankan curriculum that is modern, relevant, and empowering. A curriculum that honours the past while preparing students for the future. A curriculum that nurtures thinkers, creators, and compassionate citizens. A curriculum worthy of a nation with immense potential and a proud educational heritage. If Sri Lanka embraces these lessons, the Grade 6 syllabus can become not just a bridge to secondary education but a foundation for national progress.

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Three magical nights at Colombo Fashion Week

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Melloney Dassanayaka is certainly a familiar name here, and abroad, as well, having represented Sri Lanka at the Miss Universe 2024 pageant, held in Mexico.

A former National Basketball player, she is also involved in several projects, beneficial to the community, including financial literacy for single women-headed families in the country.

A banker by profession, Melloney hold a Bachelor’s Degree in Business Administration.

Melloney with Asanka de Mel of Lovi Sri Lanka

This extremely talented old girl of Holy Family Convent, Bambalapitiya, was in the limelight, once more, when she was seen on the ramp at Colombo Fashion Week.

It was her very first experience, at this prestigious event, and she loved every minute of it, she said, and, what’s more, she was featured on three consecutive days.

According to the itinerary, on day 01 she walked for Lovi Sri Lanka; day 02 Rizwan Beyg (Pakistan designer), Arsath Furkhan (Indian designer), Haoyi Yan (Chinese designer) and Samant Chauhan (Indian designer); and on day 03 Vaishali Shandangule (Indian designer).

In today’s edition of The Island SceneAround, we spotlight Melloney, on the ramp, at Colombo Fashion Week.

Melloney will also participate at Miss Grand All Stars to be held later in the year, in Thailand, as Miss Universe Sri Lanka 2024.

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