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HOW THE GODS AND DEMONS LEARNED TO PLAY TOGETHER

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by Ernest Macintyre

Derived from chapter one, six and seven of the Natyasashtra, on the origin of drama, and published in The Monkey King And Other Stories, Canada 1995 and in Scarless Face And Other Stories, India 2006.

The great god of the Hindus is Lord Brahma and in ancient times the great book of the Hindus made up of many parts was called the Vedas which told the Hindus about life, through artistic methods. India is a very large place, and people just moved across land from one place to another, meeting other, different kinds of people as they went. Lord Brahma and his Hindus who started in the North of India began moving to the South, carrying with them the great books of the Vedas. The people of Lord Brahma moved right across the whole of Southern India and into the country now called Sri Lanka, for in those days the narrow and shallow sea that divides Sri Lanka from India was all land.

In all these Southern parts that the Hindus had come to, there lived a great many tribes who behaved in different ways from the Hindus. The tribes of the Southern lands, in their own way, hunted, and gathered fruit. We know today that it is not true that the Egyptian people who built the great pyramids or the Sri Lankan people who built the wonderful tanks and temples of Anuradhapura or the Hindus of North India of the great Vedas were superior or better or more civilised than the tribal people .

They were not because we know today that civilised means to live happily with whatever you have in the land around you, and to please their demons whenever the tribal people needed help. But the Hindus did not see it that way. The Hindus thought they were more civilised, superior to the tribal people of the south.

And this story of ours began because God Indra, who worked under Lord Brahma, had been worried and angry for some time about strange noises coming from the direction of the forests where the tribal people of the southern lands lived. Not long after the sun had set he would hear, quite distinctly, long and piercing shrieks, the beating of drums, wailing, chanting and the stamping of feet. One night he decided to see for himself. Moving up silently to a large bush behind which he could hide, he peered through its leaves at the forest clearing beyond, and saw the tribal people behaving in a way that he had never seen before.

There was a woman seated on the ground looking very ill. About ten yards in front of her there were two pillars made of the trunks of banana trees and a third banana trunk was fixed to the top of the other two so that it looked like a kind of doorway. On both sides and on top of this doorway were tied great bundles of jungle leaves and branches so that you couldn’t see what was behind the floor. All the tribal people had come there and were standing on either side of the sick woman as well as behind her, but all of them were looking at the doorway made of banana trunks and jungle branches.

Between the woman and the doorway two men were leaping into the air as they danced with large flaming torches held in their hands. Another man sat close to the doorway beating a drum for the dancers. A fourth man, dressed in jungle leaves like all the others, moved about near the doorway shouting and singing something that Indra couldn’t understand. And then, all of a sudden, as this man shouted very loud, and the drum was beaten louder than ever and the dancers leapt in the air higher than ever, a terrible shriek was heard from behind the doorway.

Everyone stopped what they were doing. In the silence the shriek was heard again and through the door there leapt a huge and terrible looking demon with the head of a bear and the body of a human being. The man who had been chanting and singing shouted “Mahasona! Mahasona!” and hearing this Indra knew that the name of the demon was Mahasona.

Immediately the singing man asked the demon Mahasona:

“What do you want to make this woman well again?”

Mahasona replied, “I want a baby to take away, and I will make this woman well again.”

“No! No! A baby human cannot be given to you,” said the singing man, with great feeling.

“Then what will you give?” asked the demon Mahasona.

“I can give you a small chicken that is already dead,” said the man.

“Then give me the small chicken that is already dead,” agreed Mahasona the demon.

The singing man then walked up to a small basket lying on the ground close to where people were standing. From the basket he took up a little dead chicken. But as he held it up to show Mahasona the demon, Indra struck. Indra had been getting angrier and angrier as he watched these things that the tribal people were doing. Being a god of the Hindus, he thought that these things were evil and uncivilised.

Indra rushed forward with his famous staff. Indra always carried a tall staff and he used it on his enemies. He attacked the demon Mahasona who then ran back through the door to enter the jungle again. All the people and dancers started screaming and running in all directions. Inside the jungle Indra caught up with the demon Mahasona and gave him such a beating that he fell to the ground, screaming. But Indra did not stop there.

That night he went full speed through the whole jungle attacking and beating all the demons with his staff, hundreds of them. By morning all the demons had been well beaten and Indra’s victory over the demons became famous with all the Hindu gods and with the Lord of all gods, Brahma.

The next morning after Lord Brahma had eaten his breakfast he called up Indra to say thank you for his great defeat of the demons of the southern tribal lands. But the moment he saw Indra he knew that Indra was not fully happy with what had happened. Indra had a thoughtful look on his face. Brahma asked him, “What is the matter?”

Indra, speaking slowly, said, “We will never be able to live with these people happily simply by defeating their demons, because their demons belong to them. We must win the hearts and minds of the tribal people and their demons.”

“Yes, I know that,” said Brahma.

“But how do we win their hearts and minds?” asked Indra.

Brahma gave a deep sigh, waited a moment and then spoke.

“Ah, if only they could listen to our great Vedas. If they listened to our holy books they would surely give up their evil ways.” Brahma sighed again: “But these are Sudras, and you know that Sudras are not allowed to listen to the Vedas.

Because Brahma spoke slowly Indra had time to think while he was listening, and suddenly he got an idea from what Brahma was saying. Indra was very excited.

“Yes, Lord Brahma, but that rule is only for the Vedas that we now have!” Brahma looked curiously at Indra. “So what do you mean? “Indra spoke quickly. “If we make another, new Veda especially for the tribals, then they can learn our good ways from this new Veda! They are not allowed to listen only to the first great Vedas. They can listen to a new one.”

Brahma turned his head to look more closely at Indra. It looked as if Indra was right, for Brahma said a slow “Hmmm.” And then he asked, “But how do we do this? You see, Indra, we must know more about these tribals before we can make a new Veda for them. Now tell me, last night when you watched them from behind the bush, what were they doing?”

Indra then told Brahma all about the sick woman, the crowds around her looking at the doorway of banana trunks and jungle branches, the dancing men with torches in their hands, the music of the drum, the singing of the man who offered a little chicken to the demon Mahasona, the shrieking demon and how it suddenly entered from behind the door. Brahma then thought for a long time about what Indra had described to him, keeping his head up to the sky, using his left hand to hold his chin. The fingers of his right hand kept tapping on his stomach. Finally he turned his head back to Indra with a very knowing look in the small eyes inside his face. He spoke:

“So you say that these Sudras can actually sing?”

Indra nodded.

“You also saw them dancing?”

Indra nodded again.

“And they made music with the drum?”

“Oh yes!” said Indra.

“Hmmm – and from what you have told me I can see that these people have feelings, like our Hindu people.”

“Very much more, I think,” Indra said. “They don’t think carefully like us, they show too much feeling. I saw it last night from behind the bushes.”

Brahma now rose very slowly, and stood a little while longer in silence and then said, “I think I have an idea.” He thought a little again and said, “And you say that the sick woman and the people watching this were on one side and the dancing men, the singing man, the drummer and the demon Mahasona were on the other side?”

“Something like that,” said Indra.

Brahma went on, “And then the demon entered from the door on his side?”

“Yes,” said Indra, wondering why Brahma was so interested in the way things had happened that night.

After another long silence, Brahma said, “Come and see me tomorrow at this same time.” As Indra bowed and went away Brahma sat down again. But now he crossed his legs in a special way and folded his arms over his chest also in a special way, which helped him to think very, very deeply. The Hindus call this Yoga. He remained like this for many, many hours.

When Indra went the next morning Brahma was standing up, waiting for him. As soon as he saw Indra he said, “I have done it!”

“What?” asked Indra as his eye fell on a large book in Brahma’s right hand.

“I have made a new Veda from which the Sudras can learn our good ways,” said Brahma waving the big book.

Brahma and Indra then excitedly spoke these lines:

Indra: Tell me about it.

Brahma: They will learn things, not by listening to the new Veda as we did with the old Vedas, but by playing with the help of the new Veda.

Indra: By playing?

Brahma: Yes, the new Veda tells them how to play, and when they play people will learn wise and good things.

Indra: What is the meaning of to play?

Brahma: To play is to pretend, to imitate.

Indra: How do they pretend?

Brahma: They will play or pretend in a way that they are already used to.

Indra: What is that?

Brahma: Like what you saw that night when you were hiding behind the bushed. That is why I wanted you to tell me what they were doing that night. You see, Indra, they are used to having people on one side of the ground watching something going on the other side with dancing, music, singing, chanting and speaking.

Indra: Yes.

Brahma: What you saw that night was real, but my new Veda is going to use the same way of doing things for playing or pretending.

Indra: What will they pretend or play? I hope it will not be the things I saw that night. Even pretending those things will be terrible.

Brahma: Ah no, it won’t be those things.

Indra: Then what?

Brahma: What they will pretend and play are the stories from the Mahabharata and the Ramayana and otherwise, and good books of us Hindus. And they will be happy to play these stories because they already know a little of how to play.

Indra: They already know how to play?

Brahma: Sometimes you don’t listen to me carefully enough. I told you a moment ago that what you saw that night was real but I am going to ask them to do it the same way for playing the stories of the Mahabharata and the Ramayana.

Indra: Is that the new Veda in your hand?

Brahma: Yes. ,

Indra: May I please look at it, Lord Brahma?

Brahma: Yes, in a moment.

Indra: Why is the book so big, Lord Brahma?

Brahma: Because there is a lot in it for dancers to learn, for musicians to learn, for actors to learn.

Indra: Actors?

Brahma: Yes, because when they play these stories they will only pretend or act as if they are real, they will be called actors.

And so the first book in the world about how to make a play was given by Lord Brahma to Indra about two thousand years ago. It was called the Natyasastra. “Natya” means play and “sastra” means the art, in the ancient Sanskrit language of the Hindus.

Now Indra had the book in his hand, and Brahma could see that he was very excited by the way he thanked Brahma.

“Oh, Lord Brahma, thank you for the Natyasastra. Now the Sudras, have a way of leaning our good ways, just by playing.”

But Lord Brahma had some advice for Indra when he said:

“But the Natyasastra can be used by everybody. It teaches us Hindus as well as the Sudras why and how to play.

And now you have work to do, because I have given you only the book on how to do a play. You will now have to go and do a play to see how it works. So go now and do the first play in the world for all to see.”

Indra hesitated, asking, “But what shall this world’s first play be about?”

“Ah! I have thought about that too,” said Brahma. “Because all this began when you peeped through the bushes, saw their ways and attacked the demon Mahasona and all the other demons that night, let the world’s first play be about Indra’s defeat of the demons!”

Indra was very pleased. He got the help of a famous wise and learned old Hindu by the name of Bharata Muni to select actors, train them and do the play. So the day of the world’s first play came and it was performed at a big open place on a moonlit night. But when the play began, a very strange thing happened. All the demons who had been beaten by Indra, except Mahasona, had got well again and were at the play. Mahasona, who was still very sore, remained at home. And only one of the other demons knew that Mahasona was not at the play.

His name was Hiranya Kassipu, like Mahasona a famous Lankan demon. In those days when Lanka and India were not separated by sea, these two demons roamed the entire subcontinent. On the way to the play Kassipu had stopped at the home of Mahasona and seen him in bed. When the first scene of the play began, an actor dressed like Mahasona came shrieking in and an actor dressed like Indra rushed forward and acted as if beating the actor dressed like Mahasona.

Mahasona

At this moment the hundreds of demons who had come to see the play got very angry and excited because they thought that the whole thing was real. They had looked around, and seeing that Mahasona was not with them in the audience, thought that it was the real Mahasona, their pal, who was being beaten by the real Indra. They thought that the defeat of the demons was happening again, a second time! So all the demons except Kassipu rushed forward and beat up the man playing Indra and smashed up the whole play.

Only Kassipu remained calm, seated on the grass. He knew it was not real. But strangely, though he knew it was a play, he felt very sad to see even an actor dressed like Mahasona beaten up.

Indra, very upset that the world’s first play had been smashed up, rushed to Lord Brahma that very night and asked what should be done. This time Brahma did not have to go deep in thought. The answer was very clear.

“Protect the actors,” he said.

“How?” asked Indra.

“Build a house and do the plays inside, a playhouse, a theatre!” replied Brahma.

Vishvakarman, the architect of the gods was summoned and told the story. And so the world’s first playhouse was built with four strong walls and a very safe roof. At one end on a raised platform the actors acted, coming in and going out through a door on the stage that led, at the back, to a resting room. At the other end of the room the people sat and watched the play.

But Indra and the other gods were still unhappy. By protecting the actors they were also keeping the demons and the Sudras out of the theatre. So they all went to Lord Brahma and explained, “Oh, Lord Brahma, you gave us the Natyasastra and from it we have learned the art of acting and how to do a play. And you did all this in the first place to teach our good ways to the Sudras and their demons. But they are now being kept out of the theatre. We can see them hanging around suspiciously outside the walls, wondering what is going on inside. It is all very sad.”

From the way Brahma looked at them they could see that he had been thinking in the same way.

“Yes,” he said, “and that is why I have asked all the demons to meet me tonight. All of you must come. I have asked the wise old Bharata Muni who trained the actors to explain to the demons what a play is.”

That night when all the gods and demons met, Bharata Muni began by saying, “You demons attacked the play last night because you thought it was real. Plays are not real, they are acted.”

Immediately the demon Kassipu said, “But I knew that Mahasona did not come for the play. I knew that two people dressed up like Mahasona and Indra were acting, and yet I felt too sad to see the demons being defeated.”

“So did you also attack the play as the other demons did?” asked Bharata Muni.

“No, I did not. I felt sad but did not do anything,” said Kassipu.

“Ah! So you behaved differently from the other demons who thought it was real, and I will tell you why. Listen, O demons! It is because of you that people will always think that they feel real feelings whenever they see a play,” exclaimed Bharata Muni.

“Why is that?” asked the demon Kassipu. “What have we got to do with it?”

“To make this new thing called a play, to make drama, Lord Brahma took something from you demons and something else from the gods,” explained Bharata Muni.

Kassipu then asked, “What did Lord Brahma take from us?”

“Feelings, emotions” said Bharata Muni.

“How is that?” inquired Kassipu.

Bharata Muni had to explain carefully. “Lord Brahma heard from Indra about the woman who was ill that night. How the tribal people called you demons to make her well. How there was such a lot of feeling when you asked for a little takeaway baby but the people refused and offered you a dead takeaway chicken instead. Lord Brahma saw that the tribal people and their demons were full of feelings in a way that the gods are not, and he knew that a play must have a lot of feeling and that will come from you, not from the gods.”

GOD BRAHMA

“Then what have the gods given to this new thing called a play?” asked the demon Kassipu.

“They have given something as important as feelings,” said Bharata Muni. “The gods have done something to stop people from letting their feelings make them think that these plays are real, and get excited, and do things such as you all did when you smashed up the world’s first play.”

“How did the gods do that?” inquired Kassipu.

“By beautiful music, beautiful songs, beautiful dances, beautiful words, all taken from their great books the Vedas,” said Bharata Muni, smiling.

“I do not understand,” Kassipu complained.

Bharata Muni explained again carefully. “You see, demons, in real life if I am going to kill someone I will not do a beautiful dance and do it. I will not sing a beautiful song and do it, I will not use beautiful

words when I am doing it. And so, when I do it this way in a play you will have strong feelings but will not get excited and get up and try to stop the actor from acting in a way as if he is killing the other actor. Do you understand?”

All the demons smiled, and said together, “Yes, now we understand.”

The next night they all got together and did another play, also about gods and demons and this time there was no disturbance. They knew that the great feeling in the play came from the demons and the beauty in the play came from the gods. They learned to play together. And now they could play together out in the open spaces or inside theatres.

EXTRACT FROM REVIEW IN THE INDIAN EXPRESS.

Scarless Face & Other Stories: review Sunday, December 25, 2005, Indian Express

Ernest MacIntyre’s “How the Gods and Demons Learned to Play Together”, my pick for the best story in this collection, comes from the Natyasastra’s myth about the birth of theatre – but it is equally about empathy and perception, about how quick we are to pass judgement on those who are different from us.



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Features

The hollow recovery: A stagnant industry – Part I

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The headlines are seductive: 2.36 million tourists in 2025, a new “record.” Ministers queue for photo opportunities. SLTDA releases triumphant press statements. The narrative is simple: tourism is “back.”

But scratch beneath the surface and what emerges is not a success story but a cautionary tale of an industry that has mistaken survival for transformation, volume for value, and resilience for strategy.

Problem Diagnosis: The Mirage of Recovery

Yes, Sri Lanka welcomed 2.36 million tourists in 2025, marginally above the 2.33 million recorded in 2018. This marks a full recovery from the consecutive disasters of the Easter attacks (2019), COVID-19 (2020-21), and the economic collapse (2022). The year-on-year growth looks impressive: 15.1% above 2024’s 2.05 million arrivals.

But context matters. Between 2018 and 2023, arrivals collapsed by 36.3%, bottoming out at 1.49 million. The subsequent “rebound” is simply a return to where we were seven years ago, before COVID, before the economic crisis, even before the Easter attacks. We have spent six years clawing back to 2018 levels while competitors have leaped ahead.

Consider the monthly data. In 2023, January arrivals were just 102,545, down 57% from January 2018’s 238,924. By January 2025, arrivals reached 252,761, a dramatic 103% jump over 2023, but only 5.8% above the 2018 baseline. This is not growth; it is recovery from an artificially depressed base. Every month in 2025 shows the same pattern: strong percentage gains over the crisis years, but marginal or negative movement compared to 2018.

The problem is not just the numbers, but the narrative wrapped around them. SLTDA’s “Year in Review 2025” celebrates the 15.6% first-half increase without once acknowledging that this merely restores pre-crisis levels. The “Growth Scenarios 2025” report projects arrivals between 2.4 and 3.0 million but offers no analysis of what kind of tourism is being targeted, what yield is expected, or how market composition will shift. This is volume-chasing for its own sake, dressed up as strategic planning.

Comparative Analysis: Three Decades of Standing Still

The stagnation becomes stark when placed against Sri Lanka’s closest island competitors. In the mid-1990s, Sri Lanka, the Maldives, started from roughly the same base, around 300,000 annual arrivals each. Three decades later:

Sri Lanka: From 302,000 arrivals (1996) to 2.36 million (2025), with $3.2 billion

Maldives: From 315,000 arrivals (1995) to 2.25 million (2025), with $5.6 billion

The raw numbers obscure the qualitative difference. The Maldives deliberately crafted a luxury, high-yield model: one-island-one-resort zoning, strict environmental controls, integrated resorts layered with sustainability credentials. Today, Maldivian tourism generates approximately $5.6 billion from 2 million tourists, an average of $2,800 per visitor. The sector represents 21% of GDP and generates nearly half of government revenue.

Sri Lanka, by contrast, has oscillated between slogans, “Wonder of Asia,” “So Sri Lanka”, without embedding them in coherent policy. We have no settled model, no consensus on what kind of tourism we want, and no institutional memory because personnel and priorities change with every government. So, we match or slightly exceed competitors in arrivals, but dramatically underperform in revenue, yield, and structural resilience.

Root Causes: Governance Deficit and Policy Failure

The stagnation is not accidental; it is manufactured by systemic governance failures that successive governments have refused to confront.

1. Policy Inconsistency as Institutional Culture

Sri Lanka has rewritten its Tourism Act and produced multiple master plans since 2005. The problem is not the absence of strategy documents but their systematic non-implementation. The National Tourism Policy approved in February 2024 acknowledges that “policies and directions have not addressed several critical issues in the sector” and that there was “no commonly agreed and accepted tourism policy direction among diverse stakeholders.”

This is remarkable candor, and a damning indictment. After 58 years of organised tourism development, we still lack policy consensus. Why? Because tourism policy is treated as political property, not national infrastructure. Changes in government trigger wholesale personnel changes at SLTDA, Tourism Ministry, and SLTPB. Institutional knowledge evaporates. Priorities shift with ministerial whims. Therefore, operators cannot plan, investors cannot commit, and the industry lurches from crisis response to crisis response without building structural resilience.

2. Fragmented Institutional Architecture

Tourism responsibilities are scattered across the Ministry of Tourism, Sri Lanka Tourism Development Authority (SLTDA), Sri Lanka Tourism Promotion Bureau (SLTPB), provincial authorities, and an ever-expanding roster of ad hoc committees. The ADB’s 2024 Tourism Sector Diagnostics bluntly notes that “governance and public infrastructure development of tourism in Sri Lanka is fragmented and hampered.”

No single institution owns yield. No one is accountable for net foreign exchange contribution after leakages. Quality standards are unenforced. The tourism development fund, 1% of the tourism levy plus embarkation taxes, is theoretically allocated 70% to SLTPB for global promotion, but “lengthy procurement and approval processes” render it ineffective.

Critically, the current government has reportedly scrapped sophisticated data analytics programmes that were finally giving SLTDA visibility into spending patterns, high-yield segments, and tourist movement. According to industry reports in late 2025, partnerships with entities like Mastercard and telecom data analytics have been halted, forcing the sector to fly blind precisely when data-driven decision-making is essential.

3. Infrastructure Deficit and Resource Misallocation

The Bandaranaike International Airport Development Project, essential for handling projected tourist volumes, has been repeatedly delayed. Originally scheduled for completion years ago, it is now re-tendered for 2027 delivery after debt restructuring. Meanwhile, tourists in late 2025 faced severe congestion at BIA, with reports of near-miss flights due to immigration and check-in bottlenecks.

At cultural sites, basic facilities are inadequate. Sigiriya, which generates approximately 25% of cultural tourist traffic and charges $36 per visitor, lacks adequate lighting, safety measures, and emergency infrastructure. Tourism associations report instances of tourists being attacked by wild elephants with no effective safety protocols.

SLTDA Chairman statements acknowledge “many restrictions placed on incurring capital expenditure” and “embargoes placed not only on tourism but all Government institutions.” The frank admission: we lack funds to maintain the assets that generate revenue. This is governance failure in its purest form, allowing revenue-generating infrastructure to decay while chasing arrival targets.

The Stop-Go Trap: Volatility as Business Model

What truly differentiates Sri Lanka from competitors is not arrival levels but the pattern: extreme stop-go volatility driven by crisis and short-term stimulus rather than steady, strategic growth.

After each shock, the industry is told to “bounce back” without being given the tools to build resilience. The rebound mechanism is consistent: currency depreciation makes Sri Lanka “affordable,” operators discount aggressively to fill rooms, and visa concessions attract price-sensitive segments. Arrivals recover, until the next shock.

This is not how a strategic export industry operates. It is how a shock-absorber behaves, used to plug forex and fiscal holes after each policy failure, then left exposed again.

The monthly 2023-2025 data illustrate the cycle perfectly. Between January 2018 and January 2023, arrivals fell 57%. The “recovery” to January 2025 shows a 103% jump over 2023, but this is bounce-back from an artificially depressed base, not structural transformation. By September 2025, growth rates normalize into the teens and twenties, catch-up to a benchmark set six years earlier.

Why the Boom Feels Like Stagnation

Industry operators report a disconnect between headline numbers and ground reality. Occupancy rates have improved to the high-60% range, but margins remain below 2018 levels. Why?

Because input costs, energy, food, debt servicing, have risen faster than room rates. The rupee’s collapse makes Sri Lanka look “affordable” to foreigners, but it quietly transfers value from domestic suppliers and workers to foreign visitors and lenders. Hotels fill rooms at prices that barely cover costs once translated into hard currency and adjusted for inflation.

Growth is fragile and concentrated. Europe and Asia-Pacific account for over 92% of arrivals. India alone provides 20.7% of visitors in H1 2025, and as later articles in this series will show, this is a low-yield, short-stay segment. We have built recovery on market concentration and price competition, not on product differentiation or yield optimization.

There is no credible long-term roadmap. SLTDA’s projections focus almost entirely on volumes. There is no public discussion of receipts-per-visitor targets, market composition strategies, or institutional reforms required to shift from volume to value.

The Way Forward: From Arrivals Theater to Strategic Transformation

The path out of stagnation requires uncomfortable honesty and political courage that has been systematically absent.

First, abandon arrivals as the primary success metric. Tourism contribution to economic recovery should be measured by net foreign exchange contribution after leakages, employment quality (wages, stability), and yield per visitor, not by how many planes land.

Second, establish institutional continuity. Depoliticize relevant leaderships. Implement fixed terms for key personnel insulated from political cycles. Tourism is a 30-year investment horizon; it cannot be managed on five-year electoral cycles.

Third, restore data infrastructure. Reinstate the analytics programs that track spending patterns and identify high-yield segments. Without data, we are flying blind, and no amount of ministerial optimism changes that.

Fourth, allocate resources to infrastructure. The tourism development fund exists, use it. Online promotions, BIA expansion, cultural site upgrades, last-mile connectivity cannot wait for “better fiscal conditions.” These assets generate the revenue that funds their own maintenance.

Resilience without strategy is stagnation with momentum. And stagnation, however energetically celebrated, remains stagnation.

If policymakers continue to mistake arrivals for achievement, Sri Lanka will remain trapped in a cycle: crash, discount, recover, repeat. Meanwhile, competitors will consolidate high-yield models, and we will wonder why our tourism “boom” generates less cash, less jobs, and less development than it should.

(The writer, a senior Chartered Accountant and professional banker, is Professor at SLIIT, Malabe. The views and opinions expressed in this article are personal.)

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The call for review of reforms in education: discussion continues …

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PM Harini Amarasuriya

The hype around educational reforms has abated slightly, but the scandal of the reforms persists. And in saying scandal, I don’t mean the error of judgement surrounding a misprinted link of an online dating site in a Grade 6 English language text book. While that fiasco took on a nasty, undeserved attack on the Minister of Education and Prime Minister Harini Amarasuriya, fundamental concerns with the reforms have surfaced since then and need urgent discussion and a mechanism for further analysis and action. Members of Kuppi have been writing on the reforms the past few months, drawing attention to the deeply troubling aspects of the reforms. Just last week, a statement, initiated by Kuppi, and signed by 94 state university teachers, was released to the public, drawing attention to the fundamental problems underlining the reforms https://island.lk/general-educational-reforms-to-what-purpose-a-statement-by-state-university-teachers/. While the furore over the misspelled and misplaced reference and online link raged in the public domain, there were also many who welcomed the reforms, seeing in the package, a way out of the bottle neck that exists today in our educational system, as regards how achievement is measured and the way the highly competitive system has not helped to serve a population divided by social class, gendered functions and diversities in talent and inclinations. However, the reforms need to be scrutinised as to whether they truly address these concerns or move education in a progressive direction aimed at access and equity, as claimed by the state machinery and the Minister… And the answer is a resounding No.

The statement by 94 university teachers deplores the high handed manner in which the reforms were hastily formulated, and without public consultation. It underlines the problems with the substance of the reforms, particularly in the areas of the structure of education, and the content of the text books. The problem lies at the very outset of the reforms, with the conceptual framework. While the stated conceptualisation sounds fancifully democratic, inclusive, grounded and, simultaneously, sensitive, the detail of the reforms-structure itself shows up a scandalous disconnect between the concept and the structural features of the reforms. This disconnect is most glaring in the way the secondary school programme, in the main, the junior and senior secondary school Phase I, is structured; secondly, the disconnect is also apparent in the pedagogic areas, particularly in the content of the text books. The key players of the “Reforms” have weaponised certain seemingly progressive catch phrases like learner- or student-centred education, digital learning systems, and ideas like moving away from exams and text-heavy education, in popularising it in a bid to win the consent of the public. Launching the reforms at a school recently, Dr. Amarasuriya says, and I cite the state-owned broadside Daily News here, “The reforms focus on a student-centered, practical learning approach to replace the current heavily exam-oriented system, beginning with Grade One in 2026 (https://www.facebook.com/reel/1866339250940490). In an address to the public on September 29, 2025, Dr. Amarasuriya sings the praises of digital transformation and the use of AI-platforms in facilitating education (https://www.facebook.com/share/v/14UvTrkbkwW/), and more recently in a slightly modified tone (https://www.dailymirror.lk/breaking-news/PM-pledges-safe-tech-driven-digital-education-for-Sri-Lankan-children/108-331699).

The idea of learner- or student-centric education has been there for long. It comes from the thinking of Paulo Freire, Ivan Illyich and many other educational reformers, globally. Freire, in particular, talks of learner-centred education (he does not use the term), as transformative, transformative of the learner’s and teacher’s thinking: an active and situated learning process that transforms the relations inhering in the situation itself. Lev Vygotsky, the well-known linguist and educator, is a fore runner in promoting collaborative work. But in his thought, collaborative work, which he termed the Zone of Proximal Development (ZPD) is processual and not goal-oriented, the way teamwork is understood in our pedagogical frameworks; marks, assignments and projects. In his pedagogy, a well-trained teacher, who has substantial knowledge of the subject, is a must. Good text books are important. But I have seen Vygotsky’s idea of ZPD being appropriated to mean teamwork where students sit around and carry out a task already determined for them in quantifying terms. For Vygotsky, the classroom is a transformative, collaborative place.

But in our neo liberal times, learner-centredness has become quick fix to address the ills of a (still existing) hierarchical classroom. What it has actually achieved is reduce teachers to the status of being mere cogs in a machine designed elsewhere: imitative, non-thinking followers of some empty words and guide lines. Over the years, this learner-centred approach has served to destroy teachers’ independence and agency in designing and trying out different pedagogical methods for themselves and their classrooms, make input in the formulation of the curriculum, and create a space for critical thinking in the classroom.

Thus, when Dr. Amarasuriya says that our system should not be over reliant on text books, I have to disagree with her (https://www.newsfirst.lk/2026/01/29/education-reform-to-end-textbook-tyranny ). The issue is not with over reliance, but with the inability to produce well formulated text books. And we are now privy to what this easy dismissal of text books has led us into – the rabbit hole of badly formulated, misinformed content. I quote from the statement of the 94 university teachers to illustrate my point.

“The textbooks for the Grade 6 modules . . . . contain rampant typographical errors and include (some undeclared) AI-generated content, including images that seem distant from the student experience. Some textbooks contain incorrect or misleading information. The Global Studies textbook associates specific facial features, hair colour, and skin colour, with particular countries and regions, and refers to Indigenous peoples in offensive terms long rejected by these communities (e.g. “Pygmies”, “Eskimos”). Nigerians are portrayed as poor/agricultural and with no electricity. The Entrepreneurship and Financial Literacy textbook introduces students to “world famous entrepreneurs”, mostly men, and equates success with business acumen. Such content contradicts the policy’s stated commitment to “values of equity, inclusivity and social justice” (p. 9). Is this the kind of content we want in our textbooks?”

Where structure is concerned, it is astounding to note that the number of subjects has increased from the previous number, while the duration of a single period has considerably reduced. This is markedly noticeable in the fact that only 30 hours are allocated for mathematics and first language at the junior secondary level, per term. The reduced emphasis on social sciences and humanities is another matter of grave concern. We have seen how TV channels and YouTube videos are churning out questionable and unsubstantiated material on the humanities. In my experience, when humanities and social sciences are not properly taught, and not taught by trained teachers, students, who will have no other recourse for related knowledge, will rely on material from controversial and substandard outlets. These will be their only source. So, instruction in history will be increasingly turned over to questionable YouTube channels and other internet sites. Popular media have an enormous influence on the public and shapes thinking, but a well formulated policy in humanities and social science teaching could counter that with researched material and critical thought. Another deplorable feature of the reforms lies in provisions encouraging students to move toward a career path too early in their student life.

The National Institute of Education has received quite a lot of flak in the fall out of the uproar over the controversial Grade 6 module. This is highlighted in a statement, different from the one already mentioned, released by influential members of the academic and activist public, which delivered a sharp critique of the NIE, even while welcoming the reforms (https://ceylontoday.lk/2026/01/16/academics-urge-govt-safeguard-integrity-of-education-reforms). The government itself suspended key players of the NIE in the reform process, following the mishap. The critique of NIE has been more or less uniform in our own discussions with interested members of the university community. It is interesting to note that both statements mentioned here have called for a review of the NIE and the setting up of a mechanism that will guide it in its activities at least in the interim period. The NIE is an educational arm of the state, and it is, ultimately, the responsibility of the government to oversee its function. It has to be equipped with qualified staff, provided with the capacity to initiate consultative mechanisms and involve panels of educators from various different fields and disciplines in policy and curriculum making.

In conclusion, I call upon the government to have courage and patience and to rethink some of the fundamental features of the reform. I reiterate the call for postponing the implementation of the reforms and, in the words of the statement of the 94 university teachers, “holistically review the new curriculum, including at primary level.”

(Sivamohan Sumathy was formerly attached to the University of Peradeniya)

Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.

By Sivamohan Sumathy

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Constitutional Council and the President’s Mandate

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A file photo of a Constitutional Council meeting

The Constitutional Council stands out as one of Sri Lanka’s most important governance mechanisms particularly at a time when even long‑established democracies are struggling with the dangers of executive overreach. Sri Lanka’s attempt to balance democratic mandate with independent oversight places it within a small but important group of constitutional arrangements that seek to protect the integrity of key state institutions without paralysing elected governments.  Democratic power must be exercised, but it must also be restrained by institutions that command broad confidence. In each case, performance has been uneven, but the underlying principle is shared.

 Comparable mechanisms exist in a number of democracies. In the United Kingdom, independent appointments commissions for the judiciary and civil service operate alongside ministerial authority, constraining but not eliminating political discretion. In Canada, parliamentary committees scrutinise appointments to oversight institutions such as the Auditor General, whose independence is regarded as essential to democratic accountability. In India, the collegium system for judicial appointments, in which senior judges of the Supreme Court play the decisive role in recommending appointments, emerged from a similar concern to insulate the judiciary from excessive political influence.

 The Constitutional Council in Sri Lanka  was developed to ensure that the highest level appointments to the most important institutions of the state would be the best possible under the circumstances. The objective was not to deny the executive its authority, but to ensure that those appointed would be independent, suitably qualified and not politically partisan. The Council is entrusted with oversight of appointments in seven critical areas of governance. These include the judiciary, through appointments to the Supreme Court and Court of Appeal, the independent commissions overseeing elections, public service, police, human rights, bribery and corruption, and the office of the Auditor General.

JVP Advocacy

 The most outstanding feature of the Constitutional Council is its composition. Its ten members are drawn from the ranks of the government, the main opposition party, smaller parties and civil society. This plural composition was designed to reflect the diversity of political opinion in Parliament while also bringing in voices that are not directly tied to electoral competition. It reflects a belief that legitimacy in sensitive appointments comes not only from legal authority but also from inclusion and balance.

 The idea of the Constitutional Council was strongly promoted around the year 2000, during a period of intense debate about the concentration of power in the executive presidency. Civil society organisations, professional bodies and sections of the legal community championed the position that unchecked executive authority had led to abuse of power and declining public trust. The JVP, which is today the core part of the NPP government, was among the political advocates in making the argument and joined the government of President Chandrika Bandaranaike Kumaratunga on this platform.

 The first version of the Constitutional Council came into being in 2001 with the 17th Amendment to the Constitution during the presidency of Chandrika Bandaranaike Kumaratunga. The Constitutional Council functioned with varying degrees of effectiveness. There were moments of cooperation and also moments of tension. On several occasions President Kumaratunga disagreed with the views of the Constitutional Council, leading to deadlock and delays in appointments. These experiences revealed both the strengths and weaknesses of the model.

 Since its inception in 2001, the Constitutional Council has had its ups and downs. Successive constitutional amendments have alternately weakened and strengthened it. The 18th Amendment significantly reduced its authority, restoring much of the appointment power to the executive. The 19th Amendment reversed this trend and re-established the Council with enhanced powers. The 20th Amendment again curtailed its role, while the 21st Amendment restored a measure of balance. At present, the Constitutional Council operates under the framework of the 21st Amendment, which reflects a renewed commitment to shared decision making in key appointments.

 Undermining Confidence

 The particular issue that has now come to the fore concerns the appointment of the Auditor General. This is a constitutionally protected position, reflecting the central role played by the Auditor General’s Department in monitoring public spending and safeguarding public resources. Without a credible and fearless audit institution, parliamentary oversight can become superficial and corruption flourishes unchecked. The role of the Auditor General’s Department is especially important in the present circumstances, when rooting out corruption is a stated priority of the government and a central element of the mandate it received from the electorate at the presidential and parliamentary elections held in 2024.

 So far, the government has taken hitherto unprecedented actions to investigate past corruption involving former government leaders. These actions have caused considerable discomfort among politicians now in the opposition and out of power.  However, a serious lacuna in the government’s anti-corruption arsenal is that the post of Auditor General has been vacant for over six months. No agreement has been reached between the government and the Constitutional Council on the nominations made by the President. On each of the four previous occasions, the nominees of the President have failed to obtain its concurrence.

 The President has once again nominated a senior officer of the Auditor General’s Department whose appointment was earlier declined by the Constitutional Council. The key difference on this occasion is that the composition of the Constitutional Council has changed. The three representatives from civil society are new appointees and may take a different view from their predecessors. The person appointed needs to be someone who is not compromised by long years of association with entrenched interests in the public service and politics. The task ahead for the new Auditor General is formidable. What is required is professional competence combined with moral courage and institutional independence.

 New Opportunity

 By submitting the same nominee to the Constitutional Council, the President is signaling a clear preference and calling it to reconsider its earlier decision in the light of changed circumstances. If the President’s nominee possesses the required professional qualifications, relevant experience, and no substantiated allegations against her, the presumption should lean toward approving the appointment. The Constitutional Council is intended to moderate the President’s authority and not nullify it.

 A consensual, collegial decision would be the best outcome. Confrontational postures may yield temporary political advantage, but they harm public institutions and erode trust. The President and the government carry the democratic mandate of the people; this mandate brings both authority and responsibility. The Constitutional Council plays a vital oversight role, but it does not possess an independent democratic mandate of its own and its legitimacy lies in balanced, principled decision making.

 Sri Lanka’s experience, like that of many democracies, shows that institutions function best when guided by restraint, mutual respect, and a shared commitment to the public good. The erosion of these values elsewhere in the world demonstrates their importance. At this critical moment, reaching a consensus that respects both the President’s mandate and the Constitutional Council’s oversight role would send a powerful message that constitutional governance in Sri Lanka can work as intended.

by Jehan Perera

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