Features
All things are impermanent
Sunday short story
(Excerpted from Saris and Grapefruit, a collection of short stories by Rukmini Attygalle)
Rupa Jayasena gazed intently on the vista below, as she sat in the front veranda of her home, high up on the hill of Hanthana, overlooking the Peradeniya University’s green campus scattered with trees and bushes in bloom. She could discern within the meticulously landscaped terrain the Peradeniya-Galaha road winding its way to Getambe and beyond. She would sit in the veranda all afternoon with frequent cups of tea and watch the young men and women walking between their residential halls and lecture rooms, clutching books and files. They were in happy groups; or couples absorbed with each other; or hurrying single students.
But now her fading eyes could not pick out details; she only discerned blurred green, dotted with coloured smudges. Her memory, however, carried a scene of beauty and that imbued the indistinct view, so it brought joy to her. Even the domba tree in her own garden had lost definition. She could only make out the general shape of the majestic tree, the dark green of the leaves but not their sheen.
As she sat in her wheelchair, enjoying the bird song and fresh evening breeze that wafted across her face, she tried to accept the fact that she was gradually losing her sight.
She was 88-years old and subject to the frailties of advanced years. Her arthritic joint pains, her swollen feet, her diminishing ability to balance, bound her to the wheelchair and reliance on carers. What bothered her most, however, was a lurking dread that she was, perhaps, losing her memory too. Sometimes her mind was sharp and her thoughts clear; at other times she felt a vague sense of unease not knowing exactly where she was and who she was speaking with.
Her consciousness seemed to be slipping in and out of her mind. She was aware of this and clung to it because awareness, she was told, was a prevention to memory, loss. Sometimes she could not discern the time lapse between events. Often certain past events came up in her mind, but when they had occurred, or how, were lost. Memories flashed through, her mind as independent entities, with no connection to the rest of her life. She was losing control and she hated it. She knew she, was going downhill for sure, but the hill was not steep enough to gather speed. The descent was grindingly and painfully slow.
“Nona, better come in now. We must close the doors and windows before the mosquitoes enter,” said Soma. Soma had been in Rupa’s employment for 40 years and was now part of the family. She and Menika were Rupa’s carers; well-paid and seen to by her son, Ajith.
As Rupa was wheeled indoors, she noticed someone standing by the dining table with a cup in hand. Rupa turned her head back to ask Soma who it was.
“It’s Menika, Nona, the other person who looks after you. She has made you a nice cup of soup.”
“When did she come?”
“She has been here for some time, Nona. She is very fond you.” The two women exchanged looks of sympathetic understanding.
“Ah! Yes, of course,” Rupa sighed, “switch on the lights, will you. I couldn’t recognize her in the dark.”
Rupa’s eyes rested on a basket of orchids on the sideboard. “From where are these orchids? They look beautiful.”
“Why, Nona, they were sent last week by Ranjini Madam for your birthday,” Soma explained patiently.
“Who is this Ranjini Madam?”
“Your daughter, Nona, your daughter who lives in England.” “Ah! Yes. My daughter lives in England.” She paused for a few seconds and continued, “Her son is ill, Kelle, very ill, I am so sad. I can’t help her at all.”
Although her mind meandered without course or direction, the thought of her grandson’s illness stuck like a barnacle in some recess of her mind, not to be easily prised out. This particular memory, often came linked to her memory of her daughter’s illness with meningitis during her childhood. The agony she had suffered at the time was indelibly stamped in her mind. These memories kept resurfacing periodically; while they emerged and submerged, they were never completely lost. They hovered in the background of a fog of temporary forgetfulness.
Rupa took a sip from the bowl the woman Menika offered her. She liked her karapincha soup, she relished its pungent flavour.
“How can you help Ranjini Madam, Nona,” Soma continued the conversation. “You are not well yourself. Anyway, Ranjan Baba will get the best medical care over there. Don’t worry, Nona.”
Rupa’s memories slowly tapered down to nothingness. She is back in the present moment. She looks at her swollen feet and tries to wiggle her toes.
“Water retention, water retention,” she mutters to herself. She hears the sound of a gecko bad omen, bad omen. Suddenly, the purple orchids on the side-board jogs a memory.
“Kelle, what happened to the pot of African violets? It used to be in the veranda. I haven’t seen them for some time.”
“What African violets, Nona? We haven’t had African violets for a long time.”
“Why not?” Rupa sounded annoyed. “The African violet pot Loku Mahattaya brought me for my birthday? They were always in bloom, remember? We used to keep them in the veranda so they would get the morning sun.”
Soma did not want to remind Rupa that her husband was dead 15 years. She loved her Nona and always avoided causing her distress. So, she changed the direction of their conversation.
“Podi Mahattaya called this afternoon to find out how you are getting on. He wanted me to call his friend, Vijita Mahattaya and ask him to get your blood pressure checked. He did not want me to disturb your afternoon nap. He also asked me to tell you that Nishard Baba has got a place in Oxford University. Anyway, he is going to call you tomorrow morning.”
“Where is Ajith? Where is Podi Mahattaya? Is he in Oxford? He did not tell me that he was going to England! Good if he is there, he can be of help to Ranjini Madam. She must be so worried and
unhappy…” The sad memory was about to resurface when Soma interrupted.
“No, Nona, Podi Mahattaya is working in Dubai. He has to work very hard now to educate the two boys and to take care of us. He is so good, Nona, he makes sure that we have everything we need. He is always phoning to find out how we are.”
“Yes, Kella.” Rupa sighed deeply. Tears welled in her eyes. “He has always been a caring and loving child. He … he …” and her voice trailed off. Her tears dried. Something was gnawing at her; something sad but not identifiable. Rupa was back in her depressive apathy.
Ajith Jayasena, structural engineer, worked in Dubai. When he realized that both his sons showed academic ability from their young age, he was determined to give them the best education money could buy. Although he enjoyed his work in Sri Lanka and life in his place of birth, he soon realized that there was no way he could give the boys a foreign education unless he got a much better-paid job overseas.
Dubai was developing and expanding rapidly. High-rise buildings, luxury hotels, new roads and motorways, were coming up at an amazing speed. Dubai was calling out for engineering skills worldwide, and Ajith procured a job well paid and with prospects.
“I am so happy, Putha,” Rupa had exclaimed when she heard of his new employment. “This is a great opportunity for you and your family. Send the two little professors to a good international school over there. They will prepare the boys for higher education.”
Ajith remembered how proud his mother was of the two boys she named ‘My little professors.’ She had been a teacher, at first in Girls’ High School, Kandy, and later privately tutored undergraduates in English; improvement in English skills being a priority of the rural students. As a schoolboy, Ajith’s homework was supervised by her. He would often exclaim in exasperation,,, “Amma, you are such a hard taskmaster. Even the teachers at college are not as wicked as you!”
“Of course, with a lazy and crafty son like you, I have no choice.” Rupa would shout out and sometimes her voice rose. But the invisible vibrations of love that accompanied the scream pulverized and dispersed any anger or resentment that involuntarily rose in the son.
He loved his mother so much that it pained him to see her succumb to old age. He knew it was inevitable, but that did not reduce his pain of mind. He wished he could be with her constantly, because he knew that his presence always cheered and comforted her. They would tease each other incessantly but there was no question about the depth of the maternal-filial love they shared. Despite her age, the mother-child bond was still very strong.
Ajith felt she needed him the most now and needed him close at hand, sharing her pain, her frustration, empathizing with her feeling of incapability, showing her how much he loved her. It would make a difference to his mother, and to him too. But he had his duty by his family: his sons’ welfare had to supersede his mother’s need of him. Of course, there were the flying visits; but these were inadequate. He had to carry on working at his lucrative job to support his sons, his wife and his mother. A deep anxiety was building up within him; especially as he remembered his last visit home.
“Hello Amma!” He had exclaimed, walking toward her with open arms. She had been sitting in her wheelchair in the living I room with a magazine on her lap. She looked up at him blankly. Maybe she had gone blind, he surmised, with alarm. He knew her sight was failing. But when she failed to recognize his voice, he knew it was something graver than her hearing.
“Amma,” he cried, choking with emotion. “I am here to see you.” He bent down, kissed her and took her hand in his. There was no response. His fists clenched and he experienced a lightening in his chest.
Had they lost her? Had she left them and ensconced herself in a world beyond their reach?
“Are you the doctor?” Rupa hesitatingly asked. “You know, doctor, my joints are becoming extremely painful. Can you give me some pain killer?”
Ajith brushed away the tears gathered in his eyes with the back of his hand. Just then Soma entered, wiping her hands in a dish cloth.
“Podi Mahattaya!” she exclaimed joyfully. “What a surprise. When did you come? You never told us you were coming. You’ll stay for lunch, right? I will make your favourite ambulthial. Menika just returned with some fresh thora maalu.”
It was after this welcoming burst that Soma noticed Rupa’s blank expression and Alith’s despondency.
“Nona, Ajith Mahattaya your son is here to see you. He has come all the way from Dubai. Isn’t it wonderful? He is looking good, no?”
He noticed a flicker in Rupa’s tired eyes. She now focused them fully on Ajith’s face a furrow deepening between her eyebrows. Crows’ feet at the outer corners of her eyes wrinkled as she peered deep into his eyes. Recognition was beginning to dawn.
“Ah! Yes, of course!” Her face lit up with joy. “Ajith Putha, it’s lovely to see you! Did you forget to shave this morning?” Ajith sighed with relief. She was back with them. She was back to her normal self, or almost. But the question was for how long?
Ajith pushed aside the papers on his desk and reached for the phone. After just two rings Ranjini answered her mobile phone. “Nangi, how is Ranjan?”
“Not so good.” She did not want to disturb the other patients in the ward, nor did she want her son to hear the conversation. So, she moved out to the corridor.
“He is not responding to the chemotherapy.” Ranjini’s voice was breaking not because of a bad telephone connection, but because she couldn’t get the words out. Between suppressed sobs, Ranjini explained the full extent of her son’s illness.
“He is really suffering, Aiya. He even asked me if he can’t be given an injection to die! I simply don’t know what to do.” The knot in Ajith’s gut tightened. “What about the experimental drugs they told you about?”
“Yes, Aiya, but they also warned me of the risks. There is a chance of an adverse reaction. Ranjan may not pull through. The suffering may be severe. I don’t know what decision to make. Should I say ‘yes’ or ‘no’. I wish Amma was here.”
“What choice do you have, Nangi’? The new drug may work. I think you should go for it. We just have to hope and pray. What about Upali – what does he say?”
“Oh! Upali!” Ranjini heaved a sigh. “He breezes in and out of the hospital to mark the register! He is fully absorbed now with his new family. He says the decision should be mine as I have custody over Ranjan.” She paused. “Do you really think I should go for the new drug?”
“Yes Nangi, I do. That is Ranjan’s only chance, isn’t it?”
“OK then…” Her voice trailed, ending almost inaudibly. Then died, picked up and queried,
“How is Amma? How was she when you last saw her? I feel so bad that I haven’t been to see her for so long. But, you know, AIya…
“Of course, you can’t leave your son. He needs you and Amma fulIy understands. She was OK when I last saw her. Her arthritis is playing up a bit but …”
“Did she recognize you? Soma said that at times she does not know whom she is talking to.”
“No, no, she was OK. She even joked with me about not having shaved.” Ajith tried to laugh it off. Ranjini did not detectt its falsity and seemed relieved. But deep down, she knew her mother was on the decline. She wanted so much to see her and give her some comfort. But what could she do?
After the call, Ranjini returned to her son’s bedside. The doctors were due any moment. The curtains that made a cubicle around her son’s bed were drawn providing privacy. She felt hemmed in, trapped, suffocated by the central heating. The smell of disinfectant and the clinical ambience oppressed her. She longed to go out of doors, out of the hospital to breathe fresh air, fill her lungs with it, feel the cool breeze on her face, brush off the falling leaves from her shoulders and smell the autumn air.
She had made up her mind to inform the doctors she agreed to the experimental drug being administered to her son. She suddenly felt herself jolt. Was she signing Ranjan’s death warrant? Surely, surely not! As her brother had said, this was the only chance to save her son, fraught with risk though it was. This decision had to be made. A black ponderous heaviness seemed to descend on her. Its gloom engulfed her. Her entire body trembled. But an inner strength pushed her mind and body to regain normalcy. It seemed as if some outside force entered her body to make her strong so she could face the ordeal looming close ahead of her.
When she told the doctors, she was willing to take the risk of the new drug, they welcomed her decision. “Yes, Mrs Soysa, that is the only chance your son has. We will do our very best for him. We know what a heavy burden it has been for you to decide, but you have done right.”
Ranjini signed the consent form with trembling hand and racing heart. Her sharply focused, fearful mind and doubting thoughts slowly dissipated once the form was taken away. Mixed with the harrowing worry over her son, was an image of her mother that kept intruding. It was as if a raw nerve tingled. She sat back and assessed her situation. It was dire. Her son was dying in one part of the world and in another was her gradually but surely declining mother. She was boxed in the middle, loving both, caring for both and fearful for both.
She realized this was karma vipaka. A past negative karma had caught up with her and made her a victim. She also realized that this could also change; a good karma of the past might surface and mercifully lighten her present stress and douse the danger. She had to accept it all with equanimity, she decided with resignation.
Ranjini continued to sit beside her son’s bed, with these and other thoughts swirling in her mind. The ward matron tiptoed to her. “We will be moving the patient to a single room Room 1032 on the same floor. He will settle down and feel better when you visit in the evening.”
She was exhausted; she needed to go home, shower and rest before returning. She kissed her sleeping son, whispered a blessing and tiptoed out of the ward.
Ajith was anxious to know how Ranjan was responding to the first dose of the test drug.
“It’s too early to tell,” Ranjini replied with hope in her voice. They say his condition is stable and there has been a slight positive reaction. But three more doses and then more scans and blood tests will give us an indication of how matters are progressing. I just live in hope, Aiya.”
“Don’t you worry, Nangi, things will work out. My friend, Vijita has arranged for a senior monk of the Dalada Maligawa to conduct pirith chanting daily until Ranjan takes a turn for the better. That will surely help. He is also doing a bodhi pooja. You just spread metta while being with Ranjan, and even at home. Pirith vibrations do have a powerful and positive effect. So, cheer up, girl! If you can,” he added.
A few days later, Vijita called Ajith from Peradeniya. “Machang, your Amma has gone down with a chest infection and I have entered her to the Kandy Hospital. She seems to be getting weaker by the day. Maybe you should come over.”
Ajith took the earliest available flight to Sri Lanka. He decided not to inform Ranjini until he assessed their mother’s condition. Going home to drop his suitcase, he found Soma distraught.
“Mahattaya, our Nona is very ill. She does not recognize anyone, even me. However bad her memory had become she always knew who I was. You see, I have always been with her, never left her alone.” This deterioration of her mistress affected Soma badly. It stung like a hundred debaras and nibbled into her like a hundred kadiyas.
Rupa was conscious of a struggle going on within her, as though her life force was trying to liberate itself from the restraining clutches of her physical body. She drifted momentarily out of consciousness but was soon aware of her body and mind. She felt her body jerk once, twice, thrice and then relax. She lay very still as though dead but not quite dead. Her breathing turned shallow, not laboured. Minute by minute, drip by drip, her life was ebbing away. She was no longer in pain. Not wanting to struggle to live, she just let her life slip away. She clung to nothing. She gradually became aware of a deep, deep peace envelope her being.
She opened her eyes and saw Ajith standing by her bedside. She looked direct into his eyes. In that instant Ajith knew his mother had regained her memory and was fully conscious of what was going on. Her eyes were windows to her inner being. He saw in them a calm acceptance and a deep serenity. She gave him a beautiful smile. He held her hand firmly, hoping his energy would flow into her.
“Putha,” she whispered, barely audible. He bent down and placed his ear near her lips. “I am fine, Putha just let me go.” Ajith kissed his mother’s forehead and continued holding her hand, more gently now. He lightly stroked her arm with his other hand and chanted a stanza of pirith. While there was an underlying sadness, there was also much comfort in the acceptance of her end and the knowledge that his mother was now at peace no longer trapped in a painful decaying body.
He rang for the resident doctor who came immediately and confirmed that the patient had died.
Ajith went out of the room after a last farewell and phoned his sister.
“Nangi, Amma just passed away. It was very peaceful. She looks so serene. She told me just before she breathed her last, that she was fine and relieved of all pain.”
“Yes, Aiya, I know.”
“How?”
“She came to say goodbye.”
“What?”
“Yes,” Ranjini continued, after a short pause. He heard her deep breathing, but no sob.
“I was sitting by Ranjan’s bed. I was tired, so I lay my head on the edge of the bed. Maybe I dozed off; maybe I dreamed Perhaps my thoughts had gone to Amma in a dream-like state I was however conscious of me in hospital beside my son who was fast asleep. I heard the words Baby Girl and it was Amma’s voice soft and clear. I distinctly heard this. I had forgotten that she used that name for me. That remembrance woke me, I sat up. And then I saw her standing by the door luminous, ethereal, beautiful. She had a lovely smile and her eyes were really bright I had never seen her so radiant.”
“‘Ranji-Boy is going to be all right,’ she said, and I heard het clearly. Her message penetrated my brain and I suddenly felt such optimism, and gratitude too. I told her I was sorry I could not visit her. She said, `I understand,’ with such love in her voice. `I understand. I was a mother too.’ Then she disappeared.”
There was silence from the other end of the telephone connection. “Aiya, are you there?”
“Yes.”
“You know something?”
“What?”
“I feel as if a huge dark cloud has lifted off me. I feel a great sense of relief, and funnily enough, gladness too.”
“So do I,” added Ajith.
Features
From the missing to the missing truth and beyond
by Jehan Perera
The government is preparing to meet the challenge of the UN Human Rights Council next month. A Sri Lankan delegation led by Foreign Minister Vijitha Herath is expected to attend the 63rd session of the UNHRC in Geneva, where the UN High Commissioner for Human Rights will present a written update on Sri Lanka. The government has already submitted its response to the advance version of the report prepared by the Office of the High Commissioner for Human Rights. The Foreign Minister, accompanied by officials from Colombo and Sri Lanka’s Permanent Mission in Geneva, is expected to explain the progress made on reconciliation, accountability and human rights. This is therefore an important moment for the government. It is an opportunity not merely to defend its record but to make new commitments.
The government has been criticised, as were its predecessors, for the manner in which it has dealt with past human rights violations, especially those connected with the thirty year war. The vexed issue of thousands of missing persons remains at the centre of this criticism. The government has sought to strengthen the Office on Missing Persons by providing it with additional staff and resources. It has also given support to the excavations at the Chemmani mass grave. Justice and National Integration Minister Harshana Nanayakkara has told Parliament that the government has allocated Rs. 57 million for the excavations and related legal work, though that figure has not been set against the cost of comparable forensic operations elsewhere.
The government also took the significant step of holding a national event in Jaffna to mark the International Day of the Victims of Enforced Disappearances. Minister Harshana Nanayakkara attended the event together with the Chairman of the Office on Missing Persons (OMP), Mahesh Katulanda, and other senior officials and political representatives. Their presence was meant to demonstrate the government’s commitment to addressing the issue. But on the victims’ side there is continuing dissatisfaction. The commemoration in Jaffna was met by a protest outside the District Secretariat, organised by families of the disappeared, who demanded to know what happened to relatives who, according to their accounts, surrendered to or were taken away by the military and were never heard from again.
Jaffna Protests
The protests in Jaffna are a reminder of the gap that remains between what the government is trying to do and what the victims expect. For these families, compensation and death certificates are not substitutes for knowing what actually happened to those they lost. The protests, and the police action taken against some of those who demonstrated, were reported by the international and Tamil media and by international human rights organisations, and overshadowed much of what the government had hoped to showcase at the Jaffna event. The OMP’s mandate is to establish the fate and whereabouts of missing persons, clarify the circumstances in which they went missing, and provide redress and assistance to their families. Accordingly, it has sought to verify complaints, remove duplicate entries, encourage people who have not yet made complaints to come forward, and facilitate compensation and other forms of assistance. The families of victims expect the OMP to do more to clarify the circumstances in which their loved ones went missing. An example would be the disappearance of 158 displaced Tamil persons from the Eastern University campus in Vantharumoolai, Batticaloa District, who were rounded up and forcibly removed in front of thousands of other similarly displaced persons, including the officer in charge Prof T Jayasingam.
The government has also increased the support available to families of the missing, and says it is accelerating the OMP’s investigations. But the scale of what remains undone is stark. There are around 11,000 complaints remaining to be investigated, according to the Justice Minister, while the OMP has reported that final information has been established in only 31 cases, communicated privately to the families concerned. On the government’s own figures, that puts the clearance rate for establishing fate and whereabouts at well under one percent of the outstanding caseload. There is a limit to what the OMP can do even with more resources and time. Its mandate is primarily to establish the fate and whereabouts of individual missing persons. It was not intended to produce the comprehensive, public account of the past that victims and the country as a whole require.
In 2015, the government headed by President Maithripala Sirisena and Prime Minister Ranil Wickremesinghe committed itself to establishing such a commission as part of a comprehensive approach to dealing with Sri Lanka’s past. Human Rights Council Resolution 30/1, which the government co-sponsored, specifically welcomed the proposed establishment of a “commission for truth, justice, reconciliation and non-recurrence”, together with an Office on Missing Persons and an Office for Reparations. However, the commitment to a truth-seeking mechanism was never fulfilled. The government should consider setting one up now. There is a growing feeling among Tamil people in the North and East that the government is failing to deliver on promises that are important to them. On issues important to them, they feel this is once again a Sinhala-dominated government like all the ones that came before.
Establish Truth
For the past two years the government has been concentrating on problems that it deems are important to the country as a whole such as the economy, development, poverty alleviation and corruption and criminality. However, the government needs to demonstrate that national unity means addressing the concerns of all communities, including those whose wounds from the war remain unhealed. Some of its own institutions have begun to act on this. The Office for National Unity and Reconciliation recently staged a drama entitled From Yakaweva to Nandikadal, depicting relationships between people that transcend the destruction caused by war. The drama portrayed the sufferings as well as the prejudices on both sides of the divide, from the Kebithigollewa bus bombing to the final days of the war around the Nandikadal lagoon. Its central message is that without forgiveness there cannot be reconciliation.
Particularly moving was the fact that the actors themselves came from families touched by the violence on both sides. The son of an LTTE Black Tiger leader and the daughter of an Army officer were among those who performed, alongside others who had experienced and survived some of the sites of carnage. The fact that a state institution is taking this message of reconciliation forward is itself a testament to the government’s openness to dealing with the past. A government institution can reach a population far larger than any civil society campaign could reach on its own, simply because the machinery of the state is so much more extensive. It is in this context that the government needs to give serious thought to setting up a Truth and Reconciliation Commission as the next step in the truth-seeking process. Special care will need to be taken to ensure that those who are appointed are not only politically non-partisan, but are acceptable to all the communities.
A Truth and Reconciliation Commission cannot by itself resolve all the wounds of the past. Nor can it replace criminal investigations or judicial proceedings where these are necessary. But it can provide something that existing institutions cannot provide on their own. This would be a comprehensive national process through which victims can be heard and the truth can be established. The general population needs to understand what happened, so that the country can begin to acknowledge its past without passing it on indefinitely to future generations. The government has already taken several steps. It is supporting the search for the truth at Chemmani. It has begun reaching out to families of the disappeared. Its own institutions are producing messages of reconciliation. But these are still not delivering the results that the victims and their families want. The next step should be to bring these efforts together to begin the journey from the missing to the missing truth, and from there to comprehensive justice.
Features
The long road to educating Sri Lanka’s Bhikkhunis
A robe without recognition:
by Anushka Kahandagamage
Education is the right of every child. Yet somewhere between childhood and the robe, that right becomes precarious for many Buddhist women in Sri Lanka, threatening not only their social standing, but their fundamental access to learning and the institutional discrimination they face. This piece is not about Buddhist disciplinary rules, which discriminates women, rather about how the state’s refusal to fully recognise bhikkhunis as bhikkhunis quietly determines what they are, and are not, permitted to learn.
Unlike dasasil mathas, who occupy a distinct and unofficial category within Buddhist renunciation, bhikkhunis belong to a formally ordained order recognised within Buddhist monastic tradition itself. Dasa sil mata means ‘ten-precept mother.’ They are women who observe the ten precepts (rather than the fuller Vinaya) and live a renunciant, celibate life, often in robes, but formal ordination has not translated into formal recognition by the state. Even after a Supreme Court ruling affirmed their right to be identified as bhikkhunis on their National Identity Cards, many still do not hold one. This stems from the hesitation of the male-dominated Buddhist hierarchy to recognise these women as part of the Theravada tradition, specifically refusing to validate their higher ordination. The identity card lists her title as Dasa Sil Mata. The ruling exists on paper, but they are still waiting for their identity cards. This is not a small bureaucratic oversight. It is the first link in a longer chain, one that reaches, eventually, into the classroom.
A Name Withheld
In Sri Lanka, there are 827 pirivenas, traditional monastic colleges that have, for centuries, served as the primary institutions of Buddhist education. Of these, only 12 are dedicated to female renunciants at all, and of those 12, just five serve fully ordained nuns specifically. The imbalance is stark on its face: 827 institutions for monks, five for fully ordained nuns. But the discrimination here is not only a matter of numbers, but it is also written into the very language used to name these institutions. Monks’ schools are called pirivena, a term carrying centuries of institutional weight, historical continuity, and state recognition under Sri Lanka’s education laws. Bhikkhunis’ schools, by contrast, are not called pirivenas at all. They are designated Buddha Sravika Meheni Adhyapana Ayathanaya (Institute for the Education of Buddha’s Female Disciples), a separate, parallel term that, however similar in function, withholds from bhikkhuni institutions the same legal and institutional status that the word ‘pirivena’ confers. Since there are ten-precept mothers, the institutes have not given the same name as the pirivena and lack the official as well as social recognition they deserve.
A Pattern a Century in the Making
Following the decline of the Buddhist nun (bhikkhuni) order after the Polonnaruwa period, the first woman to be robed again was ordained in 1905 as a dasasil matha. Although dasasil mathas have long served important religious and societal roles, they have historically lacked access to formal education. Unfortunately, today also, this pattern continuous to exist. Education, in this context, is never just about literacy or dhamma study. It is the currency of religious authority. A bhikkhuni denied equivalent education or educated in an institution the state refuses to name a pirivena, is denied that religious authority. She may know the Tipitaka as well as any monk yet will lack the institutional stamp that would make a lay community trust her reading of it. It was not indifference from the public; it was the accumulated effect of a system that has spent centuries teaching devotees, implicitly, that a woman’s robe does not carry the same weight as a man.
The female renunciants, both dasasil mathas and bhikkunis, although they wear robes, have not been regarded as individuals capable of comprehending or preaching dhamma, simply because they are women. This is most visible in education, the pirivena system, developed historically to train bhikkhus, offered dasasil mathas and bhikkunis no equivalent institutional pathway, no comparable curriculum, certification, or state recognition. This exclusion is notable because it runs counter to Sri Lanka’s broader educational trends, where women have historically outnumbered men in general university enrolment, the gap here is specific to monastic/religious education rather than a reflection of wider societal restrictions on women’s schooling. The country’s National Education Commission Policy has a section on Pirivena education. However, it does not address the education of Buddhist nuns, nor does it mention nuns within the policy. I recently learned that the policy was being reviewed, with a committee appointed by the Ministry of Education, scheduled to begin the review on the 1st of September. This presents an important opportunity to raise the issue of nuns’ education and advocate for its inclusion in the revised policy.
The monks and nuns’ education institutes are funded by the government, which allocates only 5,000–6,000 LKR per student for the entire year. This sum is grossly inadequate to cover even basic institutional needs, accommodation, food, learning materials, and the maintenance of the physical premises, let alone to support any meaningful expansion of the curriculum. With this level of funding, these education institutes are struggling to sustain themselves, and many are forced to rely almost entirely on external support simply to remain operational. This is where the disparity becomes most visible. As female renunciants have historically not been taken seriously, regarded neither as authoritative teachers of dhamma nor as figures worthy of the same reverence extended to their male counterparts, their education centres receive far fewer lay offerings than those for male renunciants. The result is a widening resource gap that mirrors and reinforces the very discrimination that caused it. Underfunded institutions produce fewer well-trained female scholars, which in turn reinforces the perception that female renunciants are less capable, a perception that then justifies continued underinvestment. Without deliberate intervention, either through equitable government allocation or targeted lay support, this cycle is likely to persist rather than resolve on its own.
Sitting Alone at the Bo Tree
I was at Jaya Sri Maha Bodhi in Anuradhapura, where a few monks sat preaching in the shade of the Bo Tree, each surrounded by small clusters of lay devotees. Nearby, I noticed a few female Buddhist renunciants, though I could not immediately tell whether they were bhikkhunîs or dasasil mathas, since visually, in their robes and demeanour, they appeared indistinguishable to an outside observer. Most of them sat alone, without the small crowds of devotees gathered around the monks nearby. This, too, is not incidental. Because women cannot enter the sâsana through the same pathway to ordination, available to men, many Buddhist female renunciants remain dasasil mathas, a status that carries the appearance of monastic life without its legitamised spiritual standing. They observe the 10 precepts, wear robes, and live in renunciation, yet occupy a lower, unofficial rung in the religious hierarchy, one that grants them neither the ordination lineage nor the institutional recognition given to monks. However, in June last year, the Supreme Court of Sri Lanka delivered a landmark majority ruling in SC/FR/218/2013, affirming that fully ordained Buddhist nuns have the fundamental right to use the title ‘Bhikkhuni’ on their National Identity Cards, legally recognising the de facto existence of the Bhikkhuni Sanga.
A Closed Loop
Social discrimination and educational discrimination feed each other in a closed loop. Because bhikkhunis have fewer, less recognised institutions, fewer are formally trained to a standard the public recognises. Because fewer are recognised as authoritative teachers, fewer devotees seek them out or support them. Because they attract fewer devotees, the education institutions of female renunciants remain under-resourced and easy to overlook in state budgets and in popular imagination alike. A dasasil matha or bhikkhuni without an active following also lacks the economic support that following brings, since in Sri Lanka’s monastic economy, devotees are patrons as much as students. The precarity is not only spiritual or bureaucratic; it is material, and it compounds across a lifetime spent in robes.
Until bhikkhunis’ education is named, funded, and recognised on the same terms as that of bhikkhus, this will remain a story not only about missing ID cards or under-resourced schools, but about an education system that continues to decide, quietly and continuously, which students are worth investing in. Education was supposed to be the one place where the women can speak for themselves, instead, for these women, it has become just another place where women have to ask permission to be heard.
(Anushka is a Sociologist who is working on contemporary Buddhist movements. She was formerly attached to the University of Colombo)
Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.
Features
‘Memories of Milton – Live in Concert’ to enchant Dubai
Sri Lankan music knows no borders. Wherever our people go, our melodies follow — and our musicians make sure of it.
From Qatar’s Exit, to Melbourne’s EBONY, to Toronto’s Ceymphony, and Dubai’s Seven Notes, Sri Lankan bands abroad continue to keep the community connected to home, through song.
In July, Rajiv Sebastian set the Dubai stage alight with the band Seven Notes, creating an unforgettable night for Sri Lankans in the UAE. And the live-wire behind that magic? Niluk Uswaththa of Seven Notes.
Well, Niluk says he isn’t stopping there.
Now, Dubai is preparing for something truly special — ‘Memories of Milton – Live in Concert’, a grand musical tribute to one of Sri Lanka’s most beloved voices: Milton Mallawarachchi.
For more than a decade, Milton Mallawarachchi was a trending force in Sri Lankan music. With nearly 850 songs and over 35 albums to his name, he gave us melodies that became the soundtrack to our lives — songs of love, longing, and life itself.
On Saturday, 26th September 2026, from 8:00 PM to 3:00 AM, the Mercure Hotel, Al Barsha Heights, Dubai, will transform into a space of nostalgia.

Ranil Mallawarachchi; Carrying forward his father’s legacy / Yenuli Neriah
With the spotlight on Ranil Mallawarachchi — Milton’s eldest son, carrying forward his father’s legacy — along with Yenuli Neriah and Tharaka, the evening will certainly bring Milton’s timeless classics back to life … on one stage.
Seven Notes will do the needful, providing the live music that made Dubai dance before.
According to Niluk, this isn’t just a concert.
“It’s designed as a nostalgic musical journey — to bring cherished memories and beloved songs back to life,” he says.
And he promises: 26th September will be a night to remember.
In fact, Niluk Uswaththa has become a driving force for Sri Lankan entertainment in Dubai.
Through Seven Notes, he ensures the community always has something special to look forward to — especially when it comes to music that feels like home.
The success of these overseas shows naturally raises one big question back in Sri Lanka.
Yes, music lovers, in Sri Lanka, are keen to know whether the Seven Notes band will pop up in Colombo, sometime soon, for a live performance?
Music lovers, island-wide, will be watching … and waiting!
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