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From reformist pedagogy to revolutionary pedagogy

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Image courtesy UNOPS

by Erandika de Silva

Having been raised and schooled in Kandy, I have watched the festivities of the Esala Perahera at least 10 times, as a child, and drawn it at least five times during my school years. August was the best month for schools in Kandy Lake Round. We used to get a long school vacation as schools closed to house the forces providing security to the Esala Perahera. Ice cream carts, cotton candy vendors, popcorn, isso-wadai, balloon animals, sadda-nalaa [whistles for the lack of an English equivalent], glowsticks; August was carnivalesque for my childhood self. Growing up, I saw it more as a circus. Why do crowds raise their arms with “saadu saadu”? Why are elephants in this procession? Why do new mothers take their children under the belly of elephants for good luck? Do elephants have healing powers? Are they divine? Why are they chained then? Are they beastly?

Reflecting on my school education, I regret the time I wasted making 10- to 20-page school projects about the Sinhala New Year and Esala Perahera with no critical thinking or inquiry. I remember the model “avurudu gama” (New Year village) in school with a male head of family; it reinforced heteronormativity and traditional gender roles. Making lanterns for Vesak and Poson and omitting to make a Nativity scene for Christmas is telling indeed. Even the projects we made about the Esala Perahera were about the lineup of troupes in the procession. Does school education ever provide room for students to critically discuss casteism and feudalism entrenched in the history of the Esala Perahera? Do we have the room to critically discuss the politics of domestication and procession-training of elephants? Do school projects help us critically inquire the histories of religious and cultural practices? These uncritical school projects and activities are conduits for instilling a sense of nationalism in students. In Sri Lanka, pedagogy in school leaves no room to think of knowledge as a lesson or as a form of resistance.

The German school system takes active efforts to train school children in reading, recognizing and taking a stand against anti-Semitism. They recognize the importance of knowing the history of the holocaust, its origins, manifestations and consequences of anti-Semitism to combat it. With such careful consideration, Germany still reports cases of anti-Semitism in schools today. A question arises about what actions Sri Lanka has taken to address its history of ethnic conflict, civil war and the violent past it entails. Questions have been raised about when Sri Lanka’s school system will have curriculum revisions incorporating the country’s post-independence history and the civil war. The school curriculum fails to address questions about nationalism and ethnic relations.

What prompts me to write this piece today is seeing my cousins, nieces and nephews doing the same uncritical homework projects I did 20 years ago. It is time that educators approach these topics with sensitivity and a critical mind to broaden students’ understanding of family, gender, environment, culture and religion. How we address the topics of religious and cultural festivals in school needs to be rethought and re-evaluated. Most religious and cultural practices and festivals are passed down as a glorious past that need preservation. Although removing or banning some religious and cultural practices spark controversy, the least educators could do is address these topics critically. With the Esala Perahera just around the corner, I am reminded of a strange image and rhetoric that swept across social media in 2022; an image of Naedungamuwe Raja and his mahout. My little devil of a nephew was trying to sell me stickers of this image to buy himself a cricket bat. I had a chat about the image with my nephew in simple words a child would understand. He agreed to sell one of his paintings to me instead of the stickers.

In 2022, the passing of Naedungamuwe Raja sparked a set of complex affects among the public. Social media users affectionately named him “Naedun,” leading to children and adults worshipping and venerating him. Naedun, who was once a mere service animal, was exalted to the status of a revered sacred object because of his “sacred” role in carrying the casket containing the tooth relic of the Buddha. Focus soon shifted from the dead tusker to his mahout. One internet post said, “[Uncle Kalu was] Raja’s best friend – [Raja was] uncle Kalu’s most trusted friend; How would uncle Kalu bear the demise of Raja? Let’s not forsake uncle Kalu”. Social media users’ reaction to Naedun’s death reinforced the centrality of the human in this elephant-human interaction. The elephant-mahout relationship was romanticized and commodified with people producing artwork depicting the duo and the State issuing commemorative envelopes and stamps. This romantic depiction of Naedun and kalu maama effaces the power dynamics inherent in elephant domestication and procession training. Even the elegies for Naedun were anthropocentric. His death was mourned not for the loss of a life but for the loss of a service animal who performed a “sacred” duty.

Naedun transcended the nonhuman category through his proximity to human traits through domestication. Yet, he was not human. He occupied a liminal space in between. At the same time, with domestication and procession training, he was exalted and objectified as a service animal performing a “sacred” role. Through this, he transcended the realms of nonhuman and human, and attained a spiritual status. As people deified him, he was more than or beyond human. Although this transcendental state blurs the human-nonhuman categories, the domestication process through which it is made possible reinforces hierarchies and speciesism. Domestication attempts to reduce the distance between humans and wild elephants while simultaneously reproducing the human-nonhuman power politics by subjugating the nonhuman animal. It entails degradation and violence on elephants based on speciesism and hierarchization. Yet, in the Esala Perahera, spectators ascribe a venerated position to Naedungamuwe Raja and deify him. This is paradoxical as this tusker elephant undergoes inhumane and degrading treatment to be exalted and venerated.

Another internet post portrayed Naedun and his mahout as two best friends on a spiritual journey fulfilling perfections to attain enlightenment. The question is not whether the elephant has the capacity for religious affect or not but the assumption that the elephant wants to attain a Buddhist religious goal, should be one. This assumption is anthropocentric and re-centers the human in this elephant-mahout interaction thereby reinforcing human supremacy. In Religious Affects: Animality, Evolution, and Power, Donovan E. Schaefer explores the concept of religious affect by examining instances where non-human animals exhibit behaviours that could be interpreted as having religious or spiritual significance. One such example he discusses is a chimpanzee waterfall dance. Animal religions or religious affects are beyond human comprehension. Our assumption that nonhuman animals do have the same human religious aspirations is anthropocentric.

This kind of conversations do not happen in school because the curriculum in Sri Lanka does not have space for critical pedagogy and cultural critique. It seems that education policy planners and curriculum developers intentionally avoid controversy by not addressing these concerns. Even in higher education, the focus on educational reforms are job market demands and employability statistics and many writers in the Kuppi series have discussed the outcome-based educational reforms and Quality Assurance frameworks extensively. One problem I observe with education in Sri Lanka is that it is considered a tool that we should have but not many would view it as a tool for resistance. Mahendran Thiruvarangan’s Kuppi article in January 2024 discusses dissent as education and Harshana Rambukwella in March 2023 writes about cultures of conformity. These scholars point out the dangers of conformity and uncritical educational pedagogy. Sumathy Sivamohan in her Kuppi article in January 2024 discusses the history of Sri Lanka’s plantation industry built on the labour of a disenfranchised community as an entry point to a transformative pedagogy. In resonance, I would like to end this piece with a call to turn from reformist pedagogy to revolutionary pedagogy that trains individuals to use knowledge as a lesson of resistance.

(Erandika de Silva was formerly attached to the Department of English, 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.



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Viktor Orban, Benjamin Netanyahu and Donald Trump: The Terrible Threes of the 21st Century

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Orban (center) Trump and Netanyahu

In the autumn of 1956, Hungary staged the first uprising against the 20th century Soviet behemoth. Seventy years later, in the spring of 2026 Hungary has delivered the first electoral thrashing against 21st century right wing populism in Europe. The 1956 uprising was crushed after seven days. But the opposition scored a landslide victory in Hungary’s parliamentary election held on Sunday, April 12 and. Viktor Orban, Prime Minister since 2010 and the architect of what he proudly called “the illiberal state”, was resoundingly defeated. Orban who has been a pain in the neck for the European Union was a close ally of US President Donald Trump and Israeli Prime Minister Benjamin Netanyahu.

Trump even dispatched his Vice President JD Vance to Budapest to campaign for Orban. After Orban’s defeat, Trump and his MAGA followers may be having nightmares about the US midterm elections in November. Similarly, Orban’s defeat has reportedly caused “great concern in the halls of power in Jerusalem.” Netanyahu has lost his only ally in the European Union and the opposition victory in Hungary does not augur well for his own electoral prospects in the Israeli elections due in October.

Ceasefire Hopes

Trump and Netanyahu have bigger things to worry about in the Middle East and among their own political bases. Trump is going bonkers, blasphemously imitating Christ and badmouthing the Pope, launching a blockade in the Strait of Hormuz and strong arming more talks in Islamabad. Netanyahu has been forced to sit on his hands, pausing his fight against Iran while pursuing peace talks with Lebanon. The leaders and diplomats from Pakistan, Egypt and Turkey are shuttling around drumming up support for another round of talks in Islamabad and a prolonged extension of the ceasefire.

Further talks in Islamabad and potential extension of the ceasefire received a new boost by Trump’s announcement of a new 10-day ceasefire between Israel and Lebanon. The background to this development appears to be Iran’s insistence on having this secondary ceasefire, and Trump insisting on ceasefire abidance by Hezbollah in return for his ordering Netanyahu to stop his brutal ‘lawn mowing’ in Lebanon. All of this might seem to augur well for a potential extension of the primary ceasefire between the US and Iran. There are also reports of the narrowing of gap between the two parties – involving a potential moratorium on Iran’s uranium enrichment, the opening of the Strait of Hormuz, and Iran’s access to its frozen assets estimated to be $100 billion.

Meanwhile the IMF has released its latest World Economic Outlook with a grim forecast. “Once again, says the report, “the global economy is threatened with being thrown off the course – this time by the outbreak of war in the Middle East.” Before the war, the IMF was expected to upgrade its growth forecasts for the global economy. Now it is going to be weaker growth and higher inflation with oil price optimistically stabilizing around $100 a barrel in 2026 and $75 a barrel in 2027. In a worst case scenario, if the oil prices were to hit $110 in 2026 and $125 in 2027, growth everywhere will further weaken and inflation will go further up in countries big and small.

In a joint statement on the Middle East, the Finance Ministers of the United Kingdom, Australia, Japan, Sweden, Netherlands, Finland, Spain, Norway, Republic of Ireland, Poland and New Zealand have called on the IMF and World Bank “to provide a coordinated emergency support offer for countries in need, tailored to country circumstances and drawing on the full range and flexibility of their tool kits.” They have also welcomed “advice on domestic responses that are temporary, targeted, and effective, and encourage work to identify steps needed to protect long-term growth.”

Subversion from the Right

The two men, Trump and Netanyahu, who started the war and precipitated the current crisis are not being held accountable by anyone and they are still free to do what they want and as they please. The third man, Victor Orban, who did not have anything to do with the war but extended wholehearted ideological and political support as a faithful apprentice to the two older sorcerers, has been democratically defeated. Together, they formed the terrible threes of the 21st century, spearheading a subversion from the right of the emerging liberal status quo of the post Cold War world. Orban’s defeat is a significant setback to the illiberal right, but it is not the end of it.

The three emerged in the specific historical contexts of their own polities that are both vastly different and yet share powerful ingredients that have proved to be politically potent. The broader context has been the end of the Cold War and the removal of the perceived external threat which opened up the domestic political space in the US, for locking horns over primarily cultural standpoints and climate politics. This era began with the Clinton presidency in 1992 and the election of Barack Obama 16 years later, in 2008, created the illusion of a post-racial America.

In reality, the right was able to push back – first with the younger Bush presidency (2000-2008) pursuing compassionate conservatism, and later with the foray of Trump (2016-2020) threatening to end what he called the “American Carnage.” Of the 32 years since the election of Bill Clinton, Democrats have controlled the White House for 20 years over five presidential terms (Clinton – two, Obama – two, and Biden -one), while the Republicans won three terms (Bush – two, Trump – one) spanning 12 years.

Trump has since won a second term for another four years, but already in his five+ years in office he has issued executive orders to roll back almost all of the liberal advancements in the realms of civil rights, equality, diversity and inclusion. All that the celebrated acronym DEI (Diversity, Equality and Inclusion) stands for has been executively ordered to be banished from the state, its agencies and its programs.

In Europe, the European Union became the champion and bulwark of liberalism and subsidiarity, which in turn provoked the rise of right wing populism in every member country. Brexit was the loudest manifestation against what was considered to be EU’s overreach, but after Britain’s bitter Brexit experience the populists in the European countries gave up on demanding their own exit and limited themselves to fighting the EU from their national bases.

Viktor Orban became the face and voice of anti-EU nationalists. But he and his political party, the Christian Nationalist Fidesz – Hungarian Civic Alliance, are not the only one. Nigel Farage’s Reform UK in Britain and Marine Le Pen’s National Rally Party in France are becoming real electoral contenders, while right wing presidents have been elected in Argentina and Chile.

The rise and fall of Viktor Orban

Of the three terribles, Orban is the youngest but with the longest involvement in politics. Born in 1963, Viktor Orban became a political activist as a 15-year old high schooler, becoming secretary of a Young Communist League local. He continued his activism while studying law in Budapest, visiting Poland and writing his thesis on the Polish Solidarity movement, giving lectures in West Germany and the US as a potential future Hungarian leader, and undertaking research on European civil society at Pembroke College, Oxford.

At the age of 26, Orban gained national prominence with a speech he delivered on June 16, 1989 in Budapest’s Heroes’ Square to mark the reburial of Imre Nagy and other Hungarians killed in the 1956 uprising. Imre Nagy was the leader of the 1956 Hungarian uprising against the puppet Soviet Union outpost in Budapest.

To digress and make a local connection – the pages of Sri Lanka’s parliamentary Hansard of 1956, contain an impressive record of the political debate in Sri Lanka over the events in Hungary. The LSSP’s Colvin R de Silva eloquently led the Trotskyite prosecution of the Soviet invasion of Hungary and the suppression of its freedoms. Pieter Keuneman of the Communist Party used his wit and debating skills to defend the indefensible. GG Ponnambalam, the unrepentant anti-communist, used the opportunity to take swipes on both sides. Finally, for the government, Prime Minister SWRD Bandaranaike deployed his own oratorical skills to empathize with the uprising without condemning the USSR. The four men were Sri Lanka’s foremost verbal gladiators and they used the occasion to put on quite a display of their talents.

Back to Hungary, where Orban began his political vocation identifying himself with Imre Nagy and demanding the withdrawal of the Soviet army from Hungary and calling for free elections in that country to elect a new government. That same year in 1989, Fidesz was recognized as a political party; Orban became its leader four years later in 1993 and led the party and its allies to their first victory and formed a new government in 1998. At age 35 Orban became the second youngest Prime Minister in Hungary’s history.

During his first term, Orban started well on the economy, reducing inflation and the budget deficit, was welcomed to the White House by President George W. Bush, and led Hungary to join NATO overruling Russian objections. But the slide into authoritarianism and corruption was just as quick, including the attempt to replace the two-thirds parliamentary majority requirement by a simple majority. By the end of the term the ruling coalition disintegrated and Orban lost the 2002 election and became the leader of the opposition over the next two terms till 2010.

Orban returned to power with a two-thirds majority in 2010 and immediately introduced a new constitution that set the stage for ushering in the illiberal state. What had been previously a communist state now became a Christian state where ‘traditional values’ of gender rights, sexuality, and exclusive nationalism were constitutionally enshrined. The electoral system was changed reducing the number parliamentarians from 386 to 199 – with 103 of them directly elected and 93 assigned proportionately. Orban went on to win three more elections over 16 years – in 2014, 2018 and 2022 – each with a two-thirds majority, and used the time and power to transform Hungary into a conservative fortress in Europe.

The new constitution and its frequent amendments were used to centralize legislative and executive power, curb civil liberties, restrict freedom of speech and the media, and to weaken the constitutional court and judiciary. It was his opposition to non-white immigration that made him “the talisman of Europe’s mainstream right”. He described immigration as the West’s answer to its declining population and flatly rejected it as a solution for Hungary. Instead, he told his compatriots, “we need Hungarian children.” His ‘Orbanomics’ policies restricted abortion and encouraged family formation – forgiving student debt for female students having or adopting children, life-long tax holiday for women with four or more children, and sponsoring fixed-rate mortgages for married couples.

Orban wanted to make Hungary an “ideological center for … an international conservative movement”. Orban heaped praise on Jair Bolsonaro for making Brazil the best example of a “modern Christian democracy.” He endorsed Trump in every one of Trump’s three presidential elections, the only European leader to do so. In return, Orban has been described by US MAGA ideologue Steve Bannon as “Trump before Trump.” Orban’s attack on universities for being the citadels of liberalism have found their echoes in Trump’s America and Modi’s India.

For all his efforts in making Hungary a conservative ideological centre, Viktor Orban’s undoing came about because of Hungary’s growing economic crises and the depth of corruption and systemic nepotism that engulfed the government. The economy has tanked over the last three years with rising prices and the national debt reaching 75% of the GDP – the highest among East European countries. Orban’s critics have exposed and the people have experienced systemic corruption that enabled the siphoning of public wealth into private accounts, the creation of a ‘neo-feudal capitalist class’, and the enrichment of family and friends. Orban’s corruption became the central plank of the opposition platform that Peter Magyar and his Tisza Party presented to the voters and caused his ouster after 16 years.

The Prime Minister elect is not a dyed in the wool liberal, but a member of a conservative Budapest family, and a politician cut from the old Orban cloth. Magyar (literally meaning “Hungarian”) was once a “powerful insider” in the Fidesz government – notably active in foreign affairs, while his ex-wife was once the Minister of Justice in Orban’s cabinet. Mr. Magyar may not fully roll back all of Orban’s illiberalism, but he has committed himself to eliminating corruption, increasing social welfare spending, limiting the prime ministerial tenure to two terms, and being more pro-European, EU and NATO.

EU and European leaders have openly welcomed the change in Hungary, and may be looking for the new government to change Orban’s vetoing of a number of EU initiatives, especially those involving assistance to Ukraine. In return, the new government in Hungary will be expecting the unfreezing of as much as $33 billion funds that the EU extraordinarily chose to freeze as punishment for Orban’s illiberal initiatives in Hungary. For Trump and Netanyahu, the defeat of Viktor Orban removes their only ally and supporter in all of Europe.

by Rajan Philips

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ICONS:A Dialogue Across Centuries

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Sky Gallery of the Fareed Uduman Art Forum is dedicated to bringing audiences, cultures, and time periods together through meaningful and accessible art experiences to create the closest possible encounters with the world’s greatest paintings. Previous exhibitions include, Gustav Klimt, Frida Kahlo, Paul Gauguin, Vincent Van Gogh, Salvador Dali.

ICONS is conceived as “a dialogue across centuries” bringing together over a dozen artistic geniuses whose works span the Renaissance to the modern era. These works at their original scales of creation changes the conversation. You can finally stand in front of a life-size Vermeer or a monumental Monet and feel the dialogue between artists who never met but shaped each other across time. Each exhibit is meticulously presented on canvas, hand-framed, and finished at the exact dimensions of the original masterpieces, preserving the integrity of composition, texture, brushwork, color and scale.

At the heart of the exhibition is Jan van Eyck’s ‘Arnolfini Portrait’, a work that epitomizes the detail, symbolism, and human intimacy that have inspired generations of artists. Alongside it, visitors will encounter paintings that shaped the renaissance, impressionism, modernism, and the evolution of visual storytelling by Munch, Matisse, Monet, Degas, Da Vinci, Renoir, Vermeer, Rembrandt, Cézanne, Caravaggio, and more. The exhibition invites audiences to experience a rare conversation across centuries of artistic brilliance.

By bringing together works that are geographically and historically dispersed, ICONS creates a compelling space for comparison, reflection, and discovery. Visitors are invited to move beyond passive viewing into a more engaged encounter—tracing artistic influence, identifying stylistic shifts, and uncovering unexpected connections between artists who never shared the same physical space, yet remain deeply interconnected across time.

Designed and curated for both seasoned art enthusiasts and first-time visitors, ICONS offers an experience that is at once educational, immersive, and accessible—removing many of the traditional barriers associated with global museum-going.

Exhibition Details:

Dates: April 24 – May 3
Time: 10:00 AM – 5:00 PM (Monday – Sunday)
Venue: Sky Gallery Colombo 5

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Our Teardrop

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BOOK REVIEW

Ranoukh Wijesinha (2026)

Published by Jam Fruit Tree Publications.
82 pages. Softcover. ISBN 978-624-6633-81-3

The author is a graduate teacher at St. Thomas’ College, Mount Lavinia; his alma mater. On leaving school he read for a Bachelor of Arts Degree in English Language and English Literature at the University of Nottingham (Malaysia). On graduating, in 2024, he went back to his old school to teach these same disciplines. There seems to be a historic logic to this as his grandfather, a notable Thomian of his day, also started his working career as a teacher at the College before moving on to the world of publishing; as a newspaper journalist and sub-editor.

On his maternal side, Wijesinha’s grandfather was an accomplished journalist, thespian and playwright of his day, and his mother is also a much sought after teacher of English and English Literature and, as acknowledged by him, his first, and foremost, English teacher.

Ranoukh Wijesinha and friends at STC

Though there are some well-written, almost lyrical, pieces of prose in this publication, it is the poetry that dominates. Written with a sensitivity to people and events he has either observed himself, or as described to him by those who did, it also encompasses all genres of poetic verse, from the classical to the modern, including sonnets, acrostics, haiku to free and blank verse, the latter more in vogue today. All in all, it presents as a celebration of English poetry and its ability to, sometimes, express depth of thought and feeling far better than prose.

Dedicated to his mentor at St. Thomas’, his Drama and Singing Master had been a great influence on Wijesinha His sudden, premature, death understandably came as a shock to the still developing student under his tutelage. The poems “The Man who Made Me” and “The Curtain Called” best demonstrate this. In addition, it is apparent that Wijesinha has endured much mental trauma in his young life. Spending much time on his own, the questions these moments have raised are expressed in “When No One is Listening”, “There was a Time”, “Midnight Walks” and the prose “A Ramble through Colombo”.

However, the majority of the poems concern ‘Our Teardrop’, Sri Lanka, for whom the writer has a great love. He explores its history, its natural wonders, its people, its tragedies, its corruption and the hope that things will get better for all its people. “Bala’ and “Dicky” address a time of violence from days gone by when there were few glories, just victims. “Easter Sunday” brings this almost to the present time.

There also is humour. “Ado, Machang, Bro, Dude” celebrates his friends and friendships in a way that will reverberate with all the present and previous generations of those who are, or were once, in their late teens and early twenties.

There is little to criticise in this first of the writer’s forays into published works except, as referred to previously, to re-state that the prose quails in the face of the power of the poetry. It is all well written, filled with passion and compassion, and gives comfort that there still are young Sri Lankan writers who can be this brave, and write so powerfully, and profoundly, in English. It is hoped that this is just the first of many from the pen of this young writer.

L S M Pillai

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