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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

Science and diplomacy in a changing world

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Two editors: Dr. Palitha Kohona (L) and Prof. Ranjith Senaratne

Today marks a truly historic and momentous occasion in the realm of transdisciplinary diplomacy in our country. We gather here with a twofold purpose of profound national and global significance: the establishment of the Science Diplomacy Forum, and the launch of the volume Science Diplomacy: National, Regional and Global Approaches in a Changing World.

This volume brings together valuable and timely contributions from internationally renowned experts representing all key regions of the world — North America, Latin America, Europe, Africa, West Asia, South Asia, and Oceania. It reflects a rich diversity of perspectives, experiences, and insights that speak to the increasingly interconnected nature of science, policy, and diplomacy in our rapidly transforming world.

I am deeply heartened — and indeed humbled — by the presence of such a distinguished constellation of leaders, professionals, intellectuals, scholars, and luminaries from diverse domains, including international relations, science and technology, higher education, and governance. It is rare to witness such an extraordinary and diverse assembly of intellectual, professional, and academic excellence under one roof. Your presence affirms the importance of the cause we serve and the promise of the path we are charting together. Your support, encouragement, and engagement give life, purpose, and direction to this vital endeavour.

As Chief Editor of this volume, it is both a great honour and a profound responsibility to extend a warm and heartfelt welcome to all our distinguished guests and invitees. I am conscious that this august gathering is not assembled to listen to a lengthy welcome address, but rather to engage with the substantive proceedings of this event, enriched by five eminent personalities, four distinguished speakers, and an able and competent moderator — all of whom possess exceptional mastery of the subject. I shall therefore be brief.

Among us today are former and current Ministers and people’s representatives, members of the diplomatic corps, Secretaries to Ministries, distinguished panelists, valued contributors to the volume, Vice-Chancellors, Members of the Board of Management and Academic Affairs Board of the BCIS, Heads of institutions, professors, senior government officials, professionals, journalists, and many others — too numerous to acknowledge individually, yet each of you is most warmly welcomed. I receive you all, whether present in person or online, with the utmost warmth, respect, and appreciation.

The panel discussion constitutes the pièce de résistance of this event. We are deeply honoured to be joined by four eminent personalities:

Her Excellency Siri Walt, Ambassador of Switzerland to Sri Lanka;

Professor Pierre-Bruno Ruffini, former Chair of the EU Science Diplomacy Alliance; and former Ambassadors Mr. Bernard Goonatilleke and Dr. Palitha Kohona — all of whom bring exceptional depth of experience and insight to this important subject.

Their discussion will be guided by our distinguished moderator, Mr. Naushard Cader, a truly cosmopolitan personality, widely respected for his breadth of knowledge and his keen understanding of global affairs and science diplomacy. I extend to all our speakers and our moderator a very warm welcome and my sincere appreciation for their willingness to share their wisdom with us this evening.

Allow me, however, to place this event in perspective.

We gather this evening not merely to introduce a book, nor solely to inaugurate a forum, but to reflect together on an idea whose time has unquestionably arrived.

We meet at a moment of profound global transition and conflict. The international landscape is marked by turbulence, uncertainty, and rapid transformation. The world is shifting from a relatively stable post–Cold War configuration toward an increasingly multipolar order. While multipolarity carries the promise of greater balance and strategic autonomy, it also brings intensified competition among major powers, fluid alliances, and growing unpredictability.

At the same time, the rules-based international order — which for decades provided smaller nations with a measure of predictability and protection — is under visible strain and threat. Institutions are contested. Norms are challenged. Economic interdependence deepens even as geopolitical fragmentation intensifies. Supply and value chains now account for nearly seventy percent of global trade, binding nations in complex webs of mutual dependence. Yet such interdependence has not prevented trade wars, sanctions regimes, technological decoupling, and regional conflicts.

For small and economically vulnerable states, this evolving environment is especially daunting. When global rules weaken, asymmetries of power become more pronounced. Bilateral negotiations between unequal partners can leave smaller nations disadvantaged. Without adequate legal, geological, scientific, technological, and diplomatic expertise, such states may struggle to safeguard their long-term national interests and sovereignty. Vulnerability, in the absence of knowledge and capacity, risks translating into marginalisation.

Overlaying this geopolitical transformation is a constellation of interconnected global challenges. Climate change is no longer a distant projection; it is a lived reality. Sea levels are rising. Extreme weather events are intensifying. Food, water, and energy security remain fragile. Pandemics have exposed vulnerabilities in global health systems. Cyber threats transcend borders. Environmental degradation, biodiversity loss, and marine pollution threaten livelihoods and ecosystems alike.

These challenges are systemic and transboundary. Almost every major issue — whether global, regional, or national in scale — involves science and technology, either in understanding root causes or in devising effective solutions.

Traditional diplomacy, while indispensable, is no longer sufficient on its own. The defining issues of our time are not purely political or military; they are scientific, technological, environmental, and societal. They demand evidence-based policymaking, interdisciplinary collaboration, and sustained transnational cooperation.

It is within this context that science diplomacy emerges — not as an academic abstraction, but as a strategic necessity.

Nowhere are these realities more visible than in the Indian Ocean.

Unlike the Atlantic or Pacific Oceans, which possess longstanding institutional architectures and extensive scientific mapping, the Indian Ocean remains comparatively underexplored and under-institutionalised. Covering roughly one-fifth of the world’s oceanic expanse, it carries a substantial share of global energy shipments and maritime trade. Its seabed resources — including critical and rare-earth minerals — remain only partially surveyed. Many of its coastal and island nations are developing economies with limited scientific and technological capacity to explore, monitor, and sustainably manage these resources.

The Indian Ocean is unique. It is bordered predominantly by developing and emerging states. It hosts remarkable cultural, religious, and political diversity. It is home to some of the world’s most climate-vulnerable communities. Increasingly, it has become a central theatre of global strategic competition, viewed by some nations through distinct geostrategic lenses.

This maritime space is simultaneously a lifeline and a fault line. It sustains global commerce and local livelihoods. Yet it is also a theatre where geopolitical interests intersect — sometimes converge, sometimes collide.

At the heart of this ocean lies Sri Lanka.

Geographically, our island sits astride one of the busiest East–West shipping routes in the world. Historically, Sri Lanka has been a hub of commercial, cultural, and intellectual exchange. Today, that strategic location presents both opportunity and responsibility.

Sri Lanka’s history, enriched by iconic figures such as Dr. Gamini Corea, Hon.

Lakshman Kadirgamar, Judge Christopher Weeramantry, Dr. Neville Kanakaratne and Dr. Jayantha Dhanapala, stands as a powerful testament to our long-standing contributions to global diplomacy and international governance. Our nation provided leadership within the Non-Aligned Movement, positioning itself as a bridge between civilizations at a time of deep ideological division. We also made history by producing the world’s first woman Prime Minister, affirming our commitment to political progress and inclusive governance.

Today, we are called upon once again to build upon this distinguished legacy — by championing regional unity, promoting sustainable development, and addressing critical contemporary challenges such as climate change, maritime security, and environmental sustainability.

We must navigate complex geopolitical currents while safeguarding sovereignty and strengthening economic resilience. We face vulnerabilities common to island and littoral states: climate change, coastal erosion, marine pollution, and supply chain disruptions. Our development aspirations must be balanced with environmental stewardship and maritime security considerations.

Yet within these challenges lies profound opportunity.

Sri Lanka can position itself as a regional convener — a hub for ocean science, climate research, marine biodiversity studies, disaster risk reduction, and blue economy innovation. Through platforms such as BIMSTEC, the Indian Ocean Rim Association, and SAARC, we can advance cooperative marine research, harmonise environmental standards, strengthen early warning systems, and promote sustainable maritime governance grounded in international law.

But to do so effectively, we must invest in knowledge — and in the diplomacy of knowledge.

Science diplomacy operates along three mutually reinforcing dimensions:

First, science in diplomacy — where scientific evidence informs foreign policy decisions.

Second, diplomacy for science — where diplomatic engagement enables international research collaboration and shared infrastructure.

Third, science for diplomacy — where scientific cooperation itself becomes a bridge for confidence-building, even when political relations are strained.

Importantly, science diplomacy extends beyond the natural sciences. The humanities and social sciences are equally vital. Technology must be guided by ethics. Data must be interpreted within cultural contexts. Policy must consider equity and justice. Diplomats of the future must be fluent not only in international law and negotiation, but also in scientific literacy and interdisciplinary thinking.

In a fragmented world, science offers a neutral vocabulary. It encourages transparency, peer review, and open data. It shifts discourse from rhetoric to evidence. It fosters long-term thinking in political environments often dominated by short-term calculations.

For small and vulnerable nations, science diplomacy is empowerment. It strengthens capacity. It enhances credibility. It enables engagement with larger powers on firmer ground — armed not merely with moral argument, but with data, research, and technical expertise.

The book we launch today reflects a diversity of experience and insight. It is intentionally transdisciplinary because the problems we face are transdisciplinary. It is intentionally global because no region can address these challenges in isolation.

In Sri Lanka, science diplomacy remains at a formative stage. The establishment of the Science Diplomacy Forum signals our determination to move beyond dialogue toward sustained institutional engagement. It envisions training programmes for diplomats and scientists, embedding scientific advisory mechanisms within governance structures, and building networks among universities, research institutes, industry, and policymakers. It seeks to cultivate a new generation equipped to navigate the interface between knowledge and negotiation.

We aspire for the Science Diplomacy Forum to be transformative — a true game changer.

Excellences, Ladies and Gentlemen,

We live in an era of mounting uncertainty — but also of extraordinary human ingenuity. The same interconnectedness that transmits crises also enables collaboration. The same technologies that disrupt can also heal and transform.

Change is inevitable. The deeper question is whether we will shape that change cooperatively, constructively, and inclusively.

For Sri Lanka, for the Indian Ocean region, and for the broader global community, science diplomacy offers a pathway beyond zero-sum thinking. It channels competition into collaboration around shared public goods. It aligns national interest with regional stability. It transforms vulnerability into resilience through knowledge.

Let this book be not merely a publication, but a platform for sustained reflection and action.

Let the Science Diplomacy Forum be not merely an institution, but a living bridge between evidence and policy, between research and responsibility, between nations and neighbours.

Let Sri Lanka reaffirm its role as a bridge — not a battleground — in the Indian Ocean.

In a world where rules may falter, let evidence guide us.

In a world where tensions may rise, let dialogue endure.

In a world of turbulence, let science diplomacy be our compass — guiding us toward peace, stability, dignity, and shared prosperity.

Welcome Address and Opening Remarks made by Emeritus Prof. Ranjith Senaratne
Former General President,
Sri Lanka Association for the Advancement of Science recently on the occasion of the Founding of the Science Diplomacy Forum and the Launch of the Book Science Diplomacy:
National, Regional and Global Approaches in a Changing World

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Features

Be a woman who re-designs life!

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From one day of celebration to 364 days of transformation

The international women’s day was just celebrated all over the world. I saw many organiations share their slogans, and organize panel discussions, presentations, and exhibitions to support women empowerment. Slogans, themes, colors play vivid and vociferous role across the world, commemorating the international women’s day.

Alas, the colors are faded, slogans are weaned, themes are forgotten, over the next 364 days, pushing UN Chapter on Women’s Rights come up with more illustrious themes and slogans.

From Bread and Peace to Rights and Action

According to the recorded history, the Women’s day first introduced on 28th February 1909 in America, raising a voice of women against poor working conditions and poor pay in garment factories. This took a more revolutionary form in 1917 in Russia against World War I, where a mass of women protested under the theme of “Bread and Peace”.

Starting from basic needs such as bread and peace, the International Women’s Day theme has evolved towards freedom and independence, justice and inclusion.

Over the years, the rise of feminism brought cultural refinements and highlighted women’s rights. Looking back the historical evolution of women’s role, we see that matrimony has faded and patriarchy evolved with religious and geopolitical forces intertwined with the social expectation. The importance and respect for women, given in the ancient civilisations, diminished with medieval civilization, and subsequent colonisation. The rise of patriarchy domesticated women as homemakers, at the same time prompting their voices to rise for dignity and equitable treatment.

Rise of Feminism

In a typical Western-household of 20th century, husband was the bread winner of the family and the wife managed household affairs. In this era, women’s affairs were restricted to daily chores, creating a boundary wall restricting their access to corporate jobs, free voices. Betty Friedman was a remarkable lady who observed the domestic suffering of women and challenged ‘feminine mystique’ through her 1963 book. She disclosed the feminine mystique, which celebrated women as good housewives, and the belief that women could find satisfaction from domestic chores, home making, marriage, raising children, cooking, washing and taking care of husband’s needs. Betty disclosed that the unhappiness and boredom experienced by the domesticized women, and their inability to live up to the feminist mystique defined by the male dominant society had no name and difficult to express in words. Betty’s claim was supported by the theories of Abraham Maslow, who introduced motivation to grow along the hierarchy of needs. Betty, declared that feminine mystique denies basic growth needs of women, where their desires limited to shelter, food, safety and love only.

In this era women’s jobs were confined preeminently to teaching, and caregiving. STEM fields: science, technology, engineering and medicine were dominated by males, leaving less space for women. As you may have heard in the medieval era women who practiced medicine were branded as ‘witches’ and many were burned alive rooting out the knowledge and courage of women. Women who practiced and taught science and astronomy, were also branded for witch craft and condemned to death. The social pressure suppressed women confining them to domestic chores. In the industrial era women were hired for factory work under low wages and less facilities. In this period Women’s organisations were gathered demanding freedom and justice for women, calling for equal opportunities and rights enjoy their male counterparts. The evolution of women’s movements culminated in 1975, where the first International Women’s Day was commemorated on 8th March 1975.

Celebration and Contradiction

Since 1975, women were celebrated for a day in every year across the globe, with various themes and color codes to showcase the world that all women have rights and demanding fair treatment. The theme colors of International Women’s day are Purple, Green and White.

Purple stands for justice, dignity, and loyalty to the cause.

Green for hope and growth.

White for purity and unity.

In 1996, the International Women’s Day declared a theme to embrace, which is; “Celebrating the Past, Planning for the Future.” In the year 2023, the theme was ‘Embrace Equity’, which evolved to ‘Inspire inclusion’ in 2024, and the year 2025 theme was ‘Accelerate Action’. In 2026, there are three themes; 1. Give to Gain, 2. Balance the Scales, 3. Rights. Justice. Action.

Fragmented Focus Diminishes Values

Multiple themes and competing messages can unintentionally dilute momentum. Unity is not uniformity, but coherence matters; shared direction makes shared progress possible. Emerging three themes to celebrate international women’s day in 2026, implicate lack of solidarity, and unity among women’s organizations to share a common theme. Inclusion, equity and accelerated action have not yet achieved by the women globally, neither locally, nor in small communities. We are bound to question whether the women stay true to the meanings of theme colors that represent womanhood.

Thus, isn’t it vital to explore what goes wrong with our themes and slogans on this Women’s day, before setting foot without solid foundation for what we claim for? Or is it only a day that dawn women’s organisations to gather women in elite society, or identified group of women to enjoy a cup of tea over futuristic speeches of identical society, which treat women with high respect and equity?

One thing we must understand is the world is evolving, so does the roles, rights, and actions of women. Although, women shouted and pleaded for opportunities to enter male dominate world of work, today in many countries including Sri Lanka, women occupies majority of administrative positions and clerical level jobs. Even, the labour positions, dominated by males, are now occupied by the females in many sectors. However, women still bear the traditional homemaker role as well, while juggling with work, and studies to sustain jobs and promotions. This modern day scenario has made women more prone to chronic stress related deceases. The break of rest, too rigid demands coming from work and family, their own desires to move up the corporate ladder, outsmart neighbourers, and craving to make their children better than the others have made women’s lives miserable and breaching the themes and slogans that cater to the women’s prosperity.

Today’s environment has resulted many women to abandon dignity, purity, and hope, overlook unity and justice. If you see social media contents shared by women, you may not be surprised by my statements. The dignity, purity and hope for betterment of women is vanishing on screen. Young girls’ addiction to drugs, liquor and tobacco, sexual misbehaviour, and rising school-aged pregnancies are critical concerns that women’s movements must pay attention today.

What We Must Demand Now: Right Education and Just Acts

Women’s day slogans need a shift. Rather than demanding equal rights as men, we must demand right education for women and girls. We shall not stop at demanding justice as given to the men, but shout and make women and girls aware of ‘Just Acts’, and encourage them to act justly, for themselves, without exposing them to be victims of social media, and ill temptations.

Digital lives of women and girls can amplify comparison, quick outrage, and performative ideals. For girls and women, this can mean unrealistic bodies, curated success, and unsafe online spaces. What we need isn’t more judgment; it’s digital literacy, psychological safety, reproductive health awareness, and robust support systems, so women can flourish on and off‑line. We must educate women and nourish and foster the moral values among women and girls to stay pure in thoughts and actions, we must empower women and girls to keep hope and grow continuously. We must share a culture of inclusion among women to enhance solidarity and stay true to unified action for the betterment of women, and the society.

Women as Creators and Modifiers of the World

The history of International Women’s Day is a call for rights and justice. Today, the next horizon is to build cultures at home, at work, and society. Women are the creators and modifiers of the world. They are to add color to lives of those around them. In fact, WOMEN, do not need to call for justice, rights and action. WOMEN, need to call the hidden power, strength and courage within them and create a world that assures every being in it receives justice, and enjoys rights.

Thus, whether themes multiply or fade, the test is not in the rally or the ribbon, it is in the 364 days after. The colours may be vivid on stage, yet the colors are faded in practice if we do not live them. Let us re‑design life with dignity, unity, courage, and continuous growth. Let us educate, include, and act justly. Let us awaken strength within, so that every woman, every girl, and every community can thrive by being a Woman Who Re‑designs Life!

(The author is a senior education administrator, researcher,

management consultant and a lecturer.)

By Dr. Chani Imbulgoda
cv5imbulgoda@gmail.com)

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Illegal solar push ravages Hambantota elephant habitat: Environmentalist warns of deepening crisis

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Land earmarked for the project

A large-scale move to establish solar power plants in Hambantota has triggered a major environmental and social crisis, with more than 1,000 acres of forest—identified as critical elephant habitat—cleared in violation of the law, environmental activist Sajeewa Chamikara said.

Chamikara, speaking on behalf of the Movement for Land and Agricultural Reform, said that 17 companies have already begun clearing forest land along the boundaries of the Hambantota Elephant Management Reserve. The affected areas include Sanakku Gala, Orukemgala and Kapapu Wewa, which are known to be key elephant habitats and long-used movement corridors.

He said that what is taking place cannot be described as development, but rather as a large-scale destruction of natural ecosystems carried out under the cover of renewable energy expansion.

According to Chamikara, the clearing of forests has been carried out using heavy machinery, while large sections have also been deliberately set on fire to prepare the land for solar installations. He said that electric fences have been erected across wide stretches of land, effectively blocking elephant movement and fragmenting their natural habitat.

“These forests are not empty lands. They are part of a living system that supports wildlife and nearby communities. Once destroyed, they cannot be easily restored,” he said.

The projects in question include a 50 megawatt solar development undertaken by five companies and a larger 150 megawatt project implemented by 12 companies. The larger project is reported to be valued at around 150 million US dollars.

Chamikara stressed that these projects are being carried out in a coordinated manner and involve extensive land clearing on a scale that raises serious environmental concerns.

He further alleged that certain companies had paid about Rs. 14 million to secure support and move ahead with the projects. He said this points to a troubling failure of oversight by state institutions that are expected to protect forests and wildlife habitats.

“This is not only an environmental issue. It is also a serious governance issue. The institutions responsible for protecting these lands have failed in their duty,” he said.

Chamikara pointed out that under the National Environmental Act, any project of this scale must receive prior approval through a proper Environmental Impact Assessment process.

He said that clearing forest land before obtaining such approval is a direct violation of the law.

He added that legal requirements relating to archaeological assessments had also been ignored. Under existing regulations, large-scale land clearing requires prior evaluation to ensure that sites of historical or cultural value are not damaged.

“The law is very clear. You cannot go ahead with projects of this nature without proper approval. What we are seeing is a complete disregard for legal procedure,” Chamikara said.

The environmental impact of these activities is already becoming visible. With their natural habitats destroyed, elephants are increasingly moving into nearby villages in search of food and shelter. This has led to a sharp rise in human-elephant conflict in several areas.

Areas such as Mayurapura, Gonnooruwa, Meegahajandura and Thanamalvila have reported increasing encounters between humans and elephants. According to Chamikara, more than 5,000 farming families in these areas are now facing growing threats to their safety and livelihoods.

 

He warned that farmers are being forced to abandon their lands due to repeated elephant intrusions, while incidents involving damage to crops and property are rising. There have also been increasing reports of injuries and deaths among both humans and elephants.

“This is turning into a serious social and economic problem. When farmers cannot cultivate their lands, it affects food production, income and rural stability,” he said.

Chamikara also raised concerns about the broader environmental consequences of clearing forests for solar power projects. While renewable energy is promoted as a solution to reduce carbon emissions, he said that destroying forests undermines that goal.

“Forests play a key role in absorbing carbon dioxide. When you clear and burn them, you are increasing emissions, not reducing them. That defeats the purpose of promoting solar energy,” he explained.

He added that large-scale deforestation in dry zone areas such as Hambantota could also affect local weather patterns and reduce rainfall, which would have further negative impacts on agriculture and water resources.

Chamikara called for a shift in policy, urging authorities to focus on more sustainable approaches to solar power development. He said that rooftop solar systems on homes, public buildings and commercial establishments should be given priority, as they do not require clearing large areas of land.

He also recommended that solar projects be located on degraded or abandoned lands, such as areas affected by past mining or other low-value lands, rather than forests or productive agricultural areas.

“Renewable energy development must be done in a way that does not destroy the environment. There are better options available if there is proper planning,” he said.

Chamikara urged the Central Environmental Authority and the Department of Wildlife Conservation to take immediate action to stop ongoing land clearing and investigate the projects. He stressed that all activities carried out without proper approval should be halted until legal requirements are met.

He warned that failure to act now would lead to long-term environmental damage that could not be reversed.

“If this continues, we will lose not only forests and wildlife, but also the balance between people and nature that supports rural life. The consequences will be felt for generations,” he said.

The situation in Hambantota is fast emerging as a critical test of whether development goals can be balanced with environmental protection. As pressure grows, the response of authorities in the coming weeks is likely to determine whether the damage can still be contained or whether it will continue to spread unchecked.

By Ifham Nizam

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