Features
Fifty years of service as a Protestant Minister in Sri Lanka:
Rev. Charles Jansz, a Minister and a former Head of Sri Lanka’s oldest Protestant Church goes down memory lane and reflects
by Prabhath de Silva
Rev. Jansz with Pope John Paul II (Now Saint.)
Rev. Jansz married Maxine Herft in 1977. He has held key positions in Christian organizations in Sri Lanka and abroad. These include, Chairperson of National Christian Council, Chairperson of Christian Evangelical Alliance, Chairperson of Religious Work Committee Colombo YMCA, Acting pastor in Christian Reform Church Ontario, Canada, Vice-President/Hon. Life Governor of Ceylon Bible Society, Member of Executive Committee of World Alliance of Reformed Churches, Chairperson of Asia Pacific Regional Board of United Bible Societies and Editor of “The Herald” – the official organ of the Christian Reformed Church of Sri Lanka.
On the eve of the Golden Jubilee of his ministry, I interviewed Rev. Jansz. These are the excerpts of the interview:
1. What are your childhood memories of Dehiwela and its surroundings in the 1950’s and 1960’s?
I grew up in Sri Wanaratana Road, off Quarry Rd in Dehiwela. This area was called “Pattiyamulla” and as far as I remember, that changed to “Galwala” and “Udyana”. These were the days when houses had large gardens, almost all homes were single storey and we children, irrespective or race,, religion or class, had great times, playing, visiting each other’s homes, enjoying meals, climbing trees and walking on the wall surrounding the Zoological Gardens! The memories include going to the Presbyterian Girls’ School with a carer, walking yards ahead of her, while she trudged behind carrying the school bag. Then there was attending Sunday School at the D/CRC Dehiwela almost every Sunday, followed by moving to Arethusa College where I completed my schooling.
It was a time when I was given 25 cents, which covered my bus fare, had 12 cents for a quarter loaf of bread and a ‘vadai’ from the School Canteen (Tuck Shop) and had a few cents left over! It was also a time when the area had loads of Burgher families…Nugara, Ludowyke, Neydorff, Woutersz, Kellart, Harris, De Kretser, Schokman, Van Ryke, Barrow, De Zilwa,
Melder, Ferdinands, Heyn, Drieberg, Werksmister, Collom, Young, Van Rooyen, Van Sanden, Van Velzon, were all there and many of us met every spare moment for cricket, a little bit of rugby – with Cowboys and Crooks as a diversion. One other diversion was also catching “guppies” in the canal. Apart from Church, School and Cricket, from my childhood days I was passionate about politics…with a particular party bias. Was at almost every political meeting, was part of the processions, shouting the slogans mouthed by the adults, and even had “mock” elections together with the rest of my friends paying a 25 cent deposit! I vividly recall, on more than one occasion, my friends making a make-shift stage of Sunlight soap boxes and putting me on them, with what was supposed to be a mike and garlands as well, getting me to make political speeches – and in fluent Sinhala! (all of it picked up after listening to speakers at political meetings!).
There is much more of course…Dehiwela where I grew up was unspoiled to a great extent…there was a caring and sharing, much respect and understanding for one another, your ethnicity, religion and status did not matter…we lived in community… clean air and a pristine environment to a great extent….and if there was some discordance, it was someone shouting under the influence of some local brew.
What are the changes and strides that you have witnessed in the social, political and religious mileu in Sri Lanka and in the DRC and in the non Catholic Christendom in Sri Lanka and in the world at large?
Changes and strides have been many, some certainly for the better, some for the worse. Talking about the religious mileu, one can single out that inter-faith and intra-faith have made comparatively good strides during the last number of years…there has also been a definite attempt to be “church” outside of the confines of a building reaching out to the Community and certainly a concentrated effort to create and sustain spirituality beginning with the home. A greater emphasis on environmental stewardship has also been a pronounced plus. There has been also good attempts to address the needs with the “wholeness” of the Gospel message, and to be faithful to the primary vision, not forgetting the strides made towards worship that is creative and meaningful with more participation. In the social and political sphere changes have not all been for the better. We have witnessed the resurgence and growth of bigotry, racism, fundamentalism, terrorism, violence, division, nepotism, political victimization, intolerance, corruption, lack of law and order, drug abuse, child abuse, destruction of the environment and a receding of the good family values….and certainly some, if not all of this would also be part and parcel of the International milieu as well.
What motivated you to choose a pastoral ministry as your vocation in life?
The Church was very much part of my DNA…my family saw to it and encouraged me from my earliest of days to be part of it, beginning with the Sunday School; so much so that for many years running I carried away the attendance prize for attending every single Sunday of the Year. In addition, those who were part of my life in my childhood and teen years, were also very church oriented. Youth Conferences, Youth programmes were all part of my life – in short anything that happened in Church. It was also a time when the Pastors at that time – especially the foreign “Missionaries” spent much time challenging us to consider full time ministry. There were specific seminars for this purpose. It was one such seminar that made a deep impression on me…and even though I worked for a while (as a typist clerk) in the corporate world, I became restless enough to move out and make application for the Pastoral Ministry. At that time, if one joined the Ministry – it was primarily Pastoral. Today Christian Ministry is very much more diversified when it comes to full time service. Also, I think my gifts of public speaking and being a people person, added to the motivation to heed God’s call in this very specific way.
He percentage of Christians in Sri Lanka at the time of independence in 1948 was 9.1% but now it has decreased to 7.1%, and Hindus constituted 19% and now there are 11% Hindus
. What do you think are the factors that contributed to this decline? Only two religious communities namely Sinhalese Buddhists and Muslims have increased since Independence, Buddhists from 60.6 to 70 percent and Muslims from 5% to 9.1% percent.
I must say that I was taken aback when you mentioned the statistic re: the decrease and more when you did mention the percentages of the increase. Talking about the decline – specifically thinking about the Christian Reformed Church since Independence, one major factor was emigration. Being at that time and for some years after, as primarily a “Burgher Community” Church, we did lose a large number of adherents through emigration. (Thankfully, the Church did have and does have the vision to reach out to all communities and we have seen much growth in terms of numbers and congregations) Of course “emigration” also has affected the wider Christian community and the country as well. The other main reason for a decline, if not non-growth, is the absence of a sustained missionary efforts, not so much in terms of “preaching” but more in term of “incarnational living” and an absence of addressing “felt needs” would also have perhaps made the Church irrelevant to many. So, if there is not to be further decline, I think we must ask the question – “Will we be genuinely missed in the Community if our Church were to close”?
You have completed 50 years in ministry. Looking back what do you think are the things or achievements that make you happy as a Clergyman
?
As I look back there are number of things that can make me glad…for one thing and this is primary, that the Lord who called me and kept me and sustained me through these many years…empowering me to avoid the many pitfalls that could be part of a ministry and blessing me with a great measure of good health. Then there is the joy of seeing people walking in faith and obedience…lives changed…becoming spiritually mature and having a place for God in their lives and especially in their families and children. I have always said that if people, respond and live by the first question and answer of the Heidelberg Catechism, which is very much part of the Reformed Confessions (What is your only comfort in life and death? – And “That I with body and soul both in life and death belong to my faithful Saviour Jesus Christ”) … that would always be my greatest satisfaction. Of course, in a lesser way, I am also glad that I stayed with the Christian Reformed Church in Sri Lanka, when many were led especially to emigrate, so that in some measure I was able to put it further on the map both nationally and internationally and give back in some way what the CRC has given me – even to the extent of financially sustaining me and my family when I was growing up.
2. You have served in many positions in the ecumenical bodies here and abroad. You studied at Calvin Seminary in the US, one of the prestigious Protestant theological schools. What do you think are the changes that have taken place in Christendom in the Eastern world and in the western world since the 1960’s.
I must say at the outset that it was a great privilege for me to serve in these Ecumenical bodies and study at Calvin Theological Seminary in Grand Rapids, Michigan. Grand Rapids is known as the “Jerusalem” of the Reformed World and it added to my prestige by being there Most of the changes in Christendom in the East and West, I think, have been fairly common…Theologically, it would involve the principles of the Interpretation of the Scriptures, the Ordination of Women to Ecclesiastical Office, the changed stance re issues of homosexuality, gay rights and same sex marriages….more inter-faith and intra-faith action, dialogue and involvement, greater emphasis on caring for the environment and social and ethical issues …more pronounced division between Conservatives and Liberals, and the Church striving to be a truly prophetic voice, for transformation, in spite of pronounced oppression.
There is a decline of Christianity in the west since the 1960’s and this has affected the Christian family values. How do you explain this with your international exposure for 50 years since 1960?
It is certainly sad to see the decline you mention – especially in Europe where Churches and Cathedrals have become more or less museum pieces and sometimes converted to restaurants and entertainment centers. I have heard it often said, whilst at one time the West sent missionaries to us, now it is time to send Missionaries to them! I have heard that in many countries in the West, the Church is no longer relevant to people. So children are not baptized. And there are no weddings or funerals in which the Church is involved. Religion and faith are not part of life anymore and it is only the elderly, if at all, who make up a congregation. I believe that the overall reason has to do with a materialistic and very secularistic life style and culture that has become part of the DNA of many. They are, to use a Bible phrase, more interested in building treasures on earth than in Heaven. On the other hand, I must quickly add that the Church must also strive to be relevant to the people of today. We must be, to use the motto of “Youth for Christ.” – “geared to the times and anchored to the Rock” If the Church does not meet the felt needs of people, and be relevant, the Church and Christianity per se will become irrelevant to people. And that would not be only in the West.
There is a discussion on “born again” phenomenon in the social media these days particularly after
one particular Pentecostal church published a video on the miraculous healing of a veteran musician. Can you explain the history and origins of “born again” phenomenon in the Western world and in Sri Lanka? Many people in SL think that it is a new cult or a sect.
May I say that the “Born again” phenomenon, as you call it, is as old as the St. John Chapter 3. If people in Sri Lanka think that it is another cult or a sect, I think it is because of the way this wonderful Biblical concept has been marketed by certain people in keeping with their own ecclesiastical agendas in addition to the poor understanding of what it biblically entails by the laity. I remember someone asking me a few years ago, whether the Christian Reformed Church at Dehiwela is a “Born Again” Church. I had to make it clear that the Bible emphasizes the truth that all Christians must be “born again” (“born from above”) in the sense that we must be “regenerated” by God’s Spirit and blessed with this “new birth and new life,” if we are to be saved from our sins and live Christianly. In fact the term “regenerated” comes from two Greek words, that can literally translated as “born again.” But not too many people think of regeneration, when they hear the term “born again”. That is made possible, when we are led to make a faith commitment and believe in Jesus as our Saviour. It is very clear that our “old nature” will not pursue the things of God, only our “new nature” would make that possible and that becomes a reality when we are “born again”. It is primarily a reference to our spiritual birth. That is the starting line of the Christian life. If we have not stood at the starting line, running the race, to use another Biblical metaphor, would not be possible.
The Peace, tranquility and tolerance in the Sri Lankan society have been disturbed by religious and racist extremism of some groups in recent times. Can you comment?
I would agree with you that until recently there was a great degree of tolerance, but that has changed as you mentioned. Of course, this is not a phenomenon only involving particular religion or race. Society generally has become intolerant and this is not only in terms of other faiths, but also In many other or all areas of life. Take a journey on our roads – you will definitely be met by intolerance at its best!! The growth of bigotry and fundamentalism, a false sense of nationalism and patriotism, selfishness, egotism etc, some of it fanned by political and even religious leadership in different ways, to fulfill their own pursuits, would be a primary cause. Whilst not living out the principles of the respective religions would be another. On the other hand, talking of the Church, we must be careful that our actions and strategies do not give room to further intolerance. And we must strive not to give offence.
How do you see the future of Christians in Sri Lanka? And what do you think are most important and urgent reforms that are necessary in churches and in society.
Certainly, from a human point of view and from the present context there would be many challenges ahead as far as Christians are concerned. And the call would always be to be creatively faithful to our mission, claiming again the Lord’s good promise that “even the gates of hell will not prevail against His Church.” In terms of reforms involving the church, we must move away from worship that is merely a spectacle and a gospel that is being distorted. We have more Pastors who follow the Master! As far as society goes, religious belief must play a more significant role in daily life. In all areas of life we do not need more preachers, but we do urgently need more of those who practice. I must quickly add that in terms of urgent reforms in society there must be some good and meaningful work to reform some of our existing laws to deal more relevantly and specifically with issues that are part and parcel of life today, that it turns would make justice what it really should be. Two areas that come to mind which are being debated more recently are the Election laws and the Law involving contempt of court….not forgetting Constitutional reforms in general, Institutional reforms for the protection of fundamental rights and economic reforms which would result, as someone said, with an economy with a “human face”.
Do you have any message to the Christians in Sri Lanka and to the wider society?
Basically to the Christians it would be a message to sincerely live out their Christian faith. As someone said, “Name Christian live Christian,” or as the Bible says, to live as the “salt, light and leaven”. To the wider society it would be a message to live out the precepts of their respective religious faiths that call for love, acceptance, compassion, justice and peace, striving for a greater measure of ethnic and religious harmony. Right living divinely empowered can make it happen for ultimately, as the Bible says, “Righteousness (and only Righteousness) will exalt a nation.”
Features
Educational reforms under the NPP government
When the National People’s Power won elections in 2024, there was much hope that the country’s education sector could be made better. Besides the promise of good governance and system change that the NPP offered, this hope was fuelled in part by the appointment of an academic who was at the forefront of the struggle to strengthen free public education and actively involved in the campaign for 6% of GDP for education, as the Minister of Education.
Reforms in the education sector are underway including, a key encouraging move to mainstream vocational education as part of the school curriculum. There has been a marginal increase in budgetary allocations for education. New infrastructure facilities are to be introduced at some universities. The freeze on recruitment is slowly being lifted. However, there is much to be desired in the government’s performance for the past one year. Basic democratic values like rule of law, transparency and consultation, let alone far-reaching systemic changes, such as allocation of more funds for education, combating the neoliberal push towards privatisation and eradication of resource inequalities within the public university system, are not given due importance in the current approach to educational and institutional reforms. This edition of Kuppi Talk focuses on the general educational reforms and the institutional reforms required in the public university system.
General Educational Reforms
Any reform process – whether it is in education or any other area – needs to be shaped by public opinion. A country’s education sector should take into serious consideration the views of students, parents, teachers, educational administrators, associated unions, and the wider public in formulating the reforms. Especially after Aragalaya/Porattam, the country saw a significant political shift. Disillusionment with the traditional political elite mired in corruption, nepotism, racism and self-serving agendas, brought the NPP to power. In such a context, the expectation that any reforms should connect with the people, especially communities that have been systematically excluded from processes of policymaking and governance, is high.
Sadly, the general educational reforms, which are being implemented this year, emerged without much discussion on what recent political changes meant to the people and the education sector. Many felt that the new government should not have been hasty in introducing these reforms in 2026. The present state of affairs calls for self-introspection. As members affiliated to the National Institute of Education (NIE), we must acknowledge that we should have collectively insisted on more time for consultation, deliberations and review.
The government’s conflicts with the teachers’ unions over the extension of school hours, the History teachers’ opposition to the removal of History from the list of compulsory exam subjects for Grades 10 and 11, the discontent with regard to the increase in the number of subjects (now presented as modules) for Grade 6 classes could have been avoided, had there been adequate time spent on consultations.
Given the opposition to the current set of reforms, the government should keep engaging all concerned actors on changes that could be brought about in the coming years. Instead of adopting an intransigent position or ignoring mistakes made, the government and we, the members affiliated to NIE, need to keep the reform process alive, remain open to critique, and treat the latest policy framework, the exams and evaluation methods, and even the modules, as live documents that can be made better, based on constructive feedback and public opinion.
Philosophy and Content
As Ramya Kumar observed in the last edition of Kuppi Talk, there are many refreshing ideas included in the educational philosophy that appears in the latest version of the policy document on educational reforms. But, sadly, it was not possible for curriculum writers to reflect on how this policy could inform the actual content as many of the modules had been sent for printing even before the policy was released to the public. An extensive public discussion of the proposed educational vision would have helped those involved in designing the curriculum to prioritise subjects and disciplines that need to be given importance in a country that went through a protracted civil war and continue to face deep ethno-religious divisions.
While I appreciate the statement made by the Minister of Education, in Parliament, that the histories of minority communities will be included in the new curriculum, a wider public discussion might have pushed the government and NIE to allocate more time for subjects like the Second National Language and include History or a Social Science subject under the list of compulsory subjects. Now that a detailed policy document is in the public domain, there should be a serious conversation about how best the progressive aspects of its philosophy could be made to inform the actual content of the curriculum, its implementation and pedagogy in the future.
University Reforms
Another reform process where the government seems to be going headfirst is the amendments to the Universities Act. While laws need to be revisited and changes be made where required, the existent law should govern the way things are done until a new law comes into place. Recently, a circular was issued by the University Grants Commission (UGC) to halt the process of appointing Heads of Departments and Deans until the proposed amendments to the University Act come into effect. Such an intervention by the UGC is totalitarian and undermines the academic and institutional culture within the public university system and goes against the principle of rule of law.
There have been longstanding demands with regard to institutional reforms such as a transparent process in appointing council members to the public university system, reforms in the schemes of recruitment and selection processes for Vice Chancellor and academics, and the withdrawal of the circular banning teachers of law from practising, to name a few.
The need for a system where the evaluation of applicants for the post of Vice Chancellor cannot be manipulated by the Council members is strongly felt today, given the way some candidates have reportedly been marked up/down in an unfair manner for subjective criteria (e.g., leadership, integrity) in recent selection processes. Likewise, academic recruitment sometimes penalises scholars with inter-disciplinary backgrounds and compartmentalises knowledge within hermetically sealed boundaries. Rigid disciplinary specificities and ambiguities around terms such as ‘subject’ and ‘field’ in the recruitment scheme have been used to reject applicants with outstanding publications by those within the system who saw them as a threat to their positions. The government should work towards reforms in these areas, too, but through adequate deliberations and dialogue.
From Mindless Efficiency to Patient Deliberations
Given the seeming lack of interest on the part of the government to listen to public opinion, in 2026, academics, trade unions and students should be more active in their struggle for transparency and consultations. This struggle has to happen alongside our ongoing struggles for higher allocations for education, better infrastructure, increased recruitment and better work environment. Part of this struggle involves holding the NPP government, UGC, NIE, our universities and schools accountable.
The new year requires us to think about social justice and accountability in education in new ways, also in the light of the Ditwah catastrophe. The decision to cancel the third-term exams, delegating the authority to decide when to re-open affected schools to local educational bodies and Principals and not change the school hours in view of the difficulties caused by Ditwah are commendable moves. But there is much more that we have to do both in addressing the practical needs of the people affected by Ditwah and understanding the implications of this crisis to our framing of education as social justice.
To what extent is our educational policymaking aware of the special concerns of students, teachers and schools affected by Ditwah and other similar catastrophes? Do the authorities know enough about what these students, teachers and institutions expect via educational and institutional reforms? What steps have we taken to find out their priorities and their understanding of educational reforms at this critical juncture? What steps did we take in the past to consult communities that are prone to climate disasters? We should not shy away from decelerating the reform process, if that is what the present moment of climate crisis exacerbated by historical inequalities of class, gender, ethnicity and region in areas like Malaiyaham requires, especially in a situation where deliberations have been found lacking.
This piece calls for slowing-down as a counter practice, a decelerating move against mindless efficiency and speed demanded by neoliberal donor agencies during reform processes at the risk of public opinion, especially of those on the margins. Such framing can help us see openness, patience, accountability, humility and the will to self-introspect and self-correct as our guides in envisioning and implementing educational reforms in the new year and beyond.
(Mahendran Thiruvarangan is a Senior Lecturer attached to the Department of Linguistics & English at the University of Jaffna)
Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies
by Mahendran Thiruvarangan
Features
Build trust through inclusion and consultation in the New Year
Looking back at the past year, the anxiety among influential sections of the population that the NPP government would destabilise the country has been dispelled. There was concern that the new government with its strong JVP leadership might not be respectful of private property in the Marxist tradition. These fears have not materialised. The government has made a smooth transition, with no upheavals and no breakdown of governance. This continuity deserves recognition. In general, smooth political transitions following decisive electoral change may be identified as early indicators of democratic consolidation rather than disruption.
Democratic legitimacy is strengthened when new governments respect inherited institutions rather than seek to dismantle them wholesale. On this score, the government’s first year has been positive. However, the challenges that the government faces are many. The government’s failure to appoint an Auditor General, coupled with its determination to push through nominees of its own choosing without accommodating objections from the opposition and civil society, reflects a deeper problem. The government’s position is that the Constitutional Council is making biased decisions when it rejects the president’s nominations to the position of Auditor General.
Many if not most of the government’s appointments to high positions of state have been drawn from a narrow base of ruling party members and associates. The government’s core entity, the JVP, has had a traditional voter base of no more than 5 percent. Limiting selection of top officials to its members or associates is a recipe for not getting the best. It leaves out a wide swathe of competent persons which is counterproductive to the national interest. Reliance on a narrow pool of party affiliated individuals for senior state appointments limits access to talent and expertise, though the government may have its own reasons.
The recent furor arising out of the Grade 6 children’s textbook having a weblink to a gay dating site appears to be an act of sabotage. Prime Minister (and Education Minister Harini Amarasuriya) has been unfairly and unreasonably targeted for attack by her political opponents. Governments that professionalise the civil service rather than politicise them have been more successful in sustaining reform in the longer term in keeping with the national interest. In Sri Lanka, officers of the state are not allowed to contest elections while in service (Establishment Code) which indicates that they cannot be linked to any party as they have to serve all.
Skilled Leadership
The government is also being subjected to criticism by the Opposition for promising much in its election manifesto and failing to deliver on those promises. In this regard, the NPP has been no different to the other political parties that contested those elections making extravagant promises. The problem is that the economic collapse of 2022 set the country back several years in terms of income and living standards. The economy regressed to the levels of 2018, which was not due to actions of the NPP. Even the most skilled leadership today cannot simply erase those lost years. The economy rebounded to around five percent growth in the past year, but this recovery now faces new problems following Cyclone Ditwah, which wiped out an estimated ten percent of national income.
In the aftermath of the cyclone, the country’s cause for shame lies with the political parties. Rather than coming together to support relief and recovery, many focused on assigning blame and scoring political points, as in the attacks on the prime minister, undermining public confidence in the state apparatus at a moment when trust was essential. Despite the politically motivated attacks by some, the government needs to stick to the path of inclusiveness in its approach to governance. The sustainability of policy change depends not only on electoral victory but on inclusive processes that are more likely to endure than those imposed by majorities.
Bipartisanship recognises that national rebuilding and reconciliation requires cooperation across political divides. It requires consultation with the opposition and with civil society. Opposition leader Sajith Premadasa has been generally reasonable and constructive in his approach. A broader view of bipartisanship is that it needs to extend beyond the mainstream opposition to include ethnic and religious minorities. The government’s commitment to equal rights and non-discrimination has had a positive impact. Visible racism has declined, and minorities report feeling physically safer than in the past. These gains should not be underestimated. However, deeper threats to ethnic harmony remain.
The government needs to do more to make national reconciliation practical and rooted in change on the ground rather than symbolic. Political power sharing is central to this task. Minority communities, particularly in the north and east, continue to feel excluded from national development. While they welcome visits and dialogue with national leaders, frustration grows when development promises remain confined to foundation stones and ceremonies. The construction of Buddhist temples in areas with no Buddhist population, justified on claims of historical precedent, is perceived as threatening rather than reconciliatory.
Wider Polity
The constitutionally mandated devolution framework provided by the Thirteenth Amendment remains the most viable mechanism for addressing minority grievances within a united country. It was mediated by India as a third party to the agreement. The long delayed provincial council elections need to be held without further postponement. Provincial council elections have not been held for seven years. This prolonged suspension undermines both democratic practice and minority confidence. International experience, whether in India and Switzerland, shows that decentralisation is most effective when regional institutions are electorally accountable and operational rather than dormant.
It is not sufficient to treat individuals as equal citizens in the abstract. Democratic equality also requires recognising communities as collective actors with legitimate interests. Power sharing allows communities to make decisions in areas where they form majorities, reducing alienation and strengthening national cohesion. The government’s first year in office saw it acknowledge many of these problems, but acknowledgment has not yet translated into action. Issues relating to missing persons, prolonged detention, land encroachment and the absence of provincial elections remain unresolved. Even in areas where reform has been attempted, such as the repeal of the Prevention of Terrorism Act, the proposed replacement legislation falls short of international human rights standards.
The New Year must be one in which these foundational issues are addressed decisively. If not, problems will fester, get worse and distract the government from engaging fully in the development process. Devolution through the Thirteenth Amendment and credible reconciliation mechanisms must move from rhetoric to implementation. It is reported that a resolution to appoint a select committee of parliament to look into and report on an electoral system under which the provincial council elections will be held will be taken up this week. Similarly, existing institutions such as the Office of Missing Persons and the Office of Reparations need to be empowered to function effectively, while a truth and reconciliation process must be established that commands public confidence.
Trust in institutions requires respect for constitutional processes, trust in society requires inclusive decision making, and trust across communities requires genuine power sharing and accountability. Economic recovery, disaster reconstruction, institutional integrity and ethnic reconciliation are not separate tasks but interlinked tests of democratic governance. The government needs to move beyond reliance on its core supporters and govern in a manner that draws in the wider polity. Its success here will determine not only the sustainability of its reforms but also the country’s prospects for long term stability and unity.
by Jehan Perera
Features
Not taking responsibility, lack of accountability
While agreeing wholeheartedly with most of the sentiments expressed by Dr Geewananda Gunawardhana in his piece “Pharmaceuticals, deaths, and work ethics” (The Island, 5th January), I must take exception to what he stated regarding corruption: “Enough has been said about corruption, and fortunately, the present government is making an effort to curb it. We must give them some time as only the government has changed, not the people”
With every change of government, we have witnessed the scenario of the incoming government going after the corrupt of the previous, punishing a few politicians in the process. This is nothing new. In fact, some governments have gone after high-ranking public servants, too, punishing them on very flimsy grounds. One of the main reasons, if not the main, of the unexpected massive victory at the polls of this government was the promise of eradication of corruption. Whilst claiming credit for convicting some errant politicians, even for cases that commenced before they came to power, how has the NPP government fared? If one considers corruption to be purely financial, then they have done well, so far. Well, even with previous governments they did not commence plundering the wealth of the nation in the first year!
I would argue that dishonesty, even refusal to take responsibility is corruption. Plucking out of retirement and giving plum jobs to those who canvassed key groups, in my opinion, is even worse corruption than some financial malpractices. There is no need to go into the details of Ranwala affairs as much has been written about but the way the government responded does not reassure anyone expecting and hoping for the NPP government to be corruption free.
One of the first important actions of the government was the election of Ranwala as the speaker. When his claimed doctorate was queried and he stepped down to find the certificate, why didn’t AKD give him a time limit to find it? When he could not substantiate obtaining a PhD, even after a year, why didn’t AKD insist that he resigns the parliamentary seat? Had such actions been taken then the NPP can claim credit that the party does not tolerate dishonesty. What an example are we setting for the youth?
Recent road traffic accident involving Ranwala brough to focus this lapse too, in addition to the laughable way the RTA was handled. The police officers investigating could not breathalyse him as they had run out of ‘balloons’ for the breathalyser! His blood and urine alcohol levels were done only after a safe period had elapsed. Not surprisingly, the results were normal! Honestly, does the government believe that anyone with an iota of intelligence would accept the explanation that these were lapses on the part of the police but not due to political interference?
The release of over 300 ‘red-tagged’ containers continues to remain a mystery. The deputy minister of shipping announced loudly that the ministry would take full responsibility but subsequently it turned out that customs is not under the purview of the ministry of shipping. Report on the affair is yet to see the light of day, the only thing that happened being the senior officer in customs that defended the government’s action being appointed the chief! Are these the actions of a government that came to power on the promise of eradication of corruption?
The new year dawned with another headache for the government that promised ‘system change.’ The most important educational reforms in our political history were those introduced by Dr CWW Kannangara which included free education and the establishment of central schools, etc. He did so after a comprehensive study lasting over six years, but the NPP government has been in a rush! Against the advice of many educationists that reforms should be brought after consultation, the government decided it could rush it on its own. It refuses to take responsibility when things go wrong. Heavens, things have started going wrong even before it started! Grade Six English Language module textbook gives a link to make e-buddies. When I clicked that link what I got was a site that stated: “Buddy, Bad Boys Club, Meet Gay Men for fun”!
Australia has already banned social media to children under 15 years and a recent survey showed that nearly two thirds of parents in the UK also favour such a ban but our minister of education wants children as young as ten years to join social media and have e-buddies!
Coming back to the aforesaid website, instead of an internal investigation to find out what went wrong, the Secretary to the Ministry of Education went to the CID. Of course, who is there in the CID? Shani of Ranjan Ramanayake tape fame! He will surely ‘fix’ someone for ‘sabotaging’ educational reforms! Can we say that the NPP government is less corrupt and any better than its predecessors?
by Dr Upul Wijayawardhana
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News1 day agoPrivate airline crew member nabbed with contraband gold
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News3 days agoHealth Minister sends letter of demand for one billion rupees in damages
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News6 days agoLeading the Nation’s Connectivity Recovery Amid Unprecedented Challenges
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Opinion5 days agoRemembering Douglas Devananda on New Year’s Day 2026
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Latest News1 day agoCurran, bowlers lead Desert Vipers to maiden ILT20 title
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News6 days agoDons on warpath over alleged undue interference in university governance
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Features1 day agoPharmaceuticals, deaths, and work ethics
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News1 day agoBellana says Rs 900 mn fraud at NHSL cannot be suppressed by moving CID against him
