Features
Cultural Relationship between Indonesia and Sri Lanka
Indonesian National Day falls on Aug. 17
by Dr.P.G. Punchihewa
In spite of Sri Lanka and Indonesia (Java and Sumatra) having a common heritage based on Buddhism, the evidence of political, religious and cultural relationship that existed between the two countries in ancient times, is meagre.
It is presumed that Buddhism was established in Java by the 5th century A.D. The earliest evidence in Buddhism in Indonesia is found in an account of the voyage of a Chinese monk Faxien, who having spent two years in studying Buddhism in Sri Lanka on his return trip on a merchant ship in 414 A.D visited Java. With both countries being placed on the sea route from Far East to India and to West there would have been close links between the two. In the 14th century Venetian traveler Marco Polo visited both countries
Reports by the travelers particularly the Chinese and the archaeological monuments in situ and excavations done both in Java and Sumatra indicate the extent Buddhism influenced the culture of these islands and the links they had with the outside world, including Sri Lanka.
J.G. De Casperis in Artibus Asiae Vol 23 no 3/4 (1961) refers to an inscription found in Ratubaka Plateau in West Java which mentions “This Abhayagiri Vihara here of the Sinhalese ascetics was established”. He further says that “In the present state of research there is, however one important conclusion that may be safely drawn from the inscription: the existence of cultural relations between Java and Ceylon in the Sailendra period (around the 8th century).This means that the possibility of Sinhalese influence upon Old Javanese art and architecture should be kept in mind.”
Incidentally the famous Borobudur Temple was built during the time of this dynasty. The Buddha statues of Borobudur temple have a very close affinity to early Sri Lankan Buddha statues and to those about the same time. Two inscriptions from Palembang Sumatra dating 682 and 684 A.D belonging to the Sri Vijaya period contain references to Buddhist influence. The first one refers to setting up of a park to be planted with coconuts, arecanuts, sugar palm, fruits of which can be had by the people. Though they are dated according the saka era, months are according to the lunar Buddhist calendar. It says on the eleventh day of crescent moon, Citta (April).The other refers to the eleventh day of the crescent moon of Vaisakh (May). (Incidentally, Culavamsa refers to establishing a coconut garden three yojanas in length, about the same time in Sri Lanka by King Aggabodhi 1 who reigned from 571 to 604 A.D.) .What is more important is that the two inscriptions have been written in Pallava script also used in Sri Lanka about the same time.
Buddhism prevailed in Indonesia up to the time of the introduction and expansion of Islam from late 13th century in Sumatra and 14th century in Java. From then onwards the religious and cultural relationship between the two countries diminished.
But a different kind of relationship developed between Indonesia and Sri Lanka due to their occupation in part or full by the Dutch. The household objects like lemari, arloji,meja, kemaja, kuvitansi, notaris, sendok, and food items like achcaru, dodol have their parallel in Sinhalese. But there are others as well. For example, the word “asik” meaning nice, attractive, infatuated in Indonesia, in Sinhala is now common among the average Sinhala folk. Meaning in Sinhala too is a close one.
The word ‘mara’ in Sinhala must be as old as the ancient times meaning death. But now how come it means anger? When one is very angry one says “mara tarahai”. Strangely the word “mara” in Indonesian means anger, wrath. Some of the Indonesian words that have found their way to Sinhala vocabulary have acquired a secondary meaning. In Indonesia the word “pendek” means a short or small. It applies to animate as well as to inanimate objects but does not connote a derogatory meaning. When in a shop a short-sleeved shirt is called kemeja pendek. But in Sinhala it means a timid, effeminate person who cannot do anything by himself. Sarong in Indonesia is worn by ladies. Sarong no doubt introduced to SrI Lanka from Indonesia, is an attire here for men. Over the past century the Indonesian art of batik-making has become firmly established in Sri Lanka.
Reflecting on the past we recall how our parents used to keep us on their laps and rock us to and fro, crooning ‘ aspaya goyang, goyang goyang, kolomba duwang, duwang, duwang.’We were thrilled by the movement of our body, this way and that way as our beloved ones rocked us to the rhythm of this ditty.
What does ‘goyang’ mean? What is its connection to ‘aspaya’.What we really did was not to ride a horse. But to rock on the lap of a parent. ‘Goyang ‘in Bhasa Indonesia according to Indonesian –English dictionary is to ‘shake, swing, to rock’ (a cradle).
This is one of the many foreign words that have crept into the Sinhala vocabulary about whose origin we have not paused to ponder.
In urban colloquial Sinhala one word which is often used is “nakkal”.We hear people saying “nakkalayak damma.”In Indonesia the word nakkal means disobedient, rowdy and mischief.
In course of time it is natural for words to acquire a different meaning and some of them even get a derogatory connotation. The word “bang” in Sinhala is still being used. There is a similar word “bang” or “abang” in Indonesia meaning older brother and is even used by the wife to address the husband. The word “ado” in Sinhala is certainly derogatory. In Indonesia “adoo” means “surprise.”
During the Sinhala New Year it is a common sight to see children as well as adults indulging in a game of “panchi.”The chart used here is called “peta.”In Indonesian peta means a “map” “chart”. The ‘peta’ used here is like a map where according to the points gained the contestant go higher.
Leekeli is now considered to be a national game in Sri Lanka. No Buddhist procession (perahara) can be had without lee keli players. In leekeli when the players reach a certain point the leader calls “habis.”In Indonesian habis means “finish.” In any case lee keli is a sport which has its origin in Malaysia/Indonesia.
In Indonesia one finds certain varieties of fruits which have their origin in Indonesia or Malayasia., along with the name. Rambutan means the fruit with hair and durian means with thorns/spikes.
There are many varieties of mangoes in Indonesia and the most sought after is the one called Harumanis’, Haru means smell and manis is sweet meaning the one which is sweet and fragrant. However it does not seem to have any connection to Haramanis, the personal name. There is no trace it being used in Indonesia although we get such names as Padmavathie common to both countries.
Sinhala language has been enriched with words from numerous sources. The words we have from Indonesia are not many. Some of the words mentioned may have a common origin like Dutch. It calls for a separate study.
With both countries achieving independence in mid-20th century, there was the initiative to commence closer diplomatic relations. Sri Lanka established diplomatic relations with Indonesia in 1950. Indonesia reciprocated with the establishment of a Consular Office in 1952. Indonesia was one of the five countries along with Sri Lanka, India, Pakistan and Burma to initiate the Bandung Conference which subsequently developed to be the Non Aligned Movement.
Buddhism in Indonesia received an impetus with the declaration of Vaisak Full moon Day as a holiday in1983. Therevada Buddhism too has revived due to the untiring efforts of Ven.Narada Maha Thera from Vajiraramaya , Colombo. After many centuries, he was the first Theravada bhikkhu to visit Indonesia. The movement of Buddhist pilgrims between the two countries is now a common feature.
A Bo sapling from the Sri Maha Bodhiya in Anuradhapura planted in Borobudur in early 1980s heralded the revival of Theravada Buddhism in Indonesia and renewing the cultural and religious links between the two countries.
One area where the impact of Indonesia had not been felt in Sri Lanka is in literature. Indonesian writers were highly involved in the Indonesian fight for freedom from the Dutch and Japanese and some of their literary works speak of their struggle. Sri Lankans are hardly aware of such Indonesian literary giants as Pramodeya Ananta Toer,Mochtar Lubis or Madelon H.Lulofs. Although they wrote in the Indonesian language, their work has been translated into English by Western writers mainly from Australia.
The New York Times wrote thus on Pramodeya’s first novel, the Fugitive. “Mr.Toer is a master and a brilliant one at setting out an intricate web of motivation, character and emotion (the prose) owes much to the sensitive translation of William Samuels.” Prof.Anthony H. Jones of Australian National University in his introduction to Mochtar Lubis’s, “A Road with No End” says “He writes in the tradition of Swift – hard, incisive, belligerently honest and merciless in the exposure of corruption and humbug.”
Dr.P.G. Punchihewa
The original article appeared in my book “A String of Archaeological Sites in the East.” I have added more material to this article particularly the last paragraph.( I have translated “the Fugitive” to Sinhala which was published sometime back. The writer lived and worked in Indonesia for many years, heading what was the Asian Coconut Community following his retirement from the position of Secretary to the Ministry of Coconut Development here)
Features
Sections of US media looking power straight in the eye
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.
Features
What lessons can be learned to improve quality of Sri Lanka’s Grade 6 syllabus
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.
Features
Three magical nights at Colombo Fashion Week
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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