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Maitriya Hall – Its History and Heritage

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The Pereira Family Seated is J.E.R. Pereira (extreme left) and Dr. Cassius Pereira (right). Standing behind the mother is R.L.Pereira KC.

by Prof Manouri Senanayake, President Servants of the Buddha

Nestled behind the Mettarama temple in Lauries Road Bambalapitiya and accessed through the gates of the hallowed temple, in the shade of a leafy environment sits the stately building “Maitriya Hall”. The tangible and physical character of this place is fully understood only if experienced. Walking in through the arched doorways of this historic building one is embraced by an immense sense of peace and quietude, which belies the fact one is the midst of the city with its hustle and bustle.

This week in April 2023, the Maitriya Hall completes 120 years of fulfilling the purpose it was built for – that of disseminating the Buddha’s teachings, in English. The anniversary event is an opportune moment to reflect on the significance and value of this Hall and its unique historical, architectural and spiritual aspects.

Historical details

In the late 1880s a few Buddhist families in Bambalapitiya were concerned their offspring were not exposed to the Buddha’s teachings and erected a “Bana Maduwa accessed through a narrow gravel path”.(1) The Dhamma Talks intermittently held here took a meteoric rise when this group invited a brilliant young scholarly monk, Pelene Vajiragnana Thera, to reside at the site. The transformation of this preaching hall or Dharma Sala to ‘Siri Vajiraramaya’, the world renowned bastion of the Buddha Sasana, is history well known.

As recorded by Dr. Ananda Soysa a son of a member of this history-making group, ‘within the small group of devotees it was Mr. J.E.R. Pereira who made the momentous invitation to the Most Venerable Pelene Vajiragnana Thera’. (1). Others in the group were G.J Silva, W.J. Soysa, W.A.de Silva, Simon Alwis and G.G.M. Silva.(1). As a young boy in the late 1920s Dr Soysa carried a lantern ahead of the monks as they traversed the footpath that was snake infested. Today this narrow path is the traffic burdened Vajira Road in Colombo 4.

A few years later, it was the same John Ellenson Richard Pereira (J.E.R. Pereira) who steered the construction of Maitriya Hall, a parallel venture to cater to the English educated residents of Colombo. Well preserved documents show that in 1899 Mr. J.E.R. Pereira founded the Buddhist Aid Association comprising of “thirteen like-minded Buddhists” who jointly funded the purchase of a piece of land in Lauries Road. Their aim was “to establish a school room to teach Western languages to Buddhist monks” and to provide a hall “for the study and promulgation of Buddhism, in English”.

Around this time, in 1900, Allan Bennett, a young scientist from London, arrived in Sri Lanka (Ceylon) in search of the Dhamma, having read the Light of Asia. He befriended Dr. Cassius Pereira, a son of the Pereira family. The dearth of monks with ability to teach in English was spotlighted when the need arose to find a teacher adept at imparting both Pali and the Dhamma to Allan Bennett. The search succeeded and the student made amazing progress under the tutelage of Venerable Weragampitiye Revata Maha Thera, an erudite monk in Kamburugamuwa. Allan Bennett who grasped Pali in the exceedingly short space of six months proceeded to get ordained. (2)

There is no doubt Allan Bennett played a major role in influencing Mr. J.E.R. Pereira to build a large Hall to replace the existing small thatched roofed building they had purchased. The new building cost Rs. 6,000. Mr and Mrs J.E.R. Pereira were the prime donors with Jeannie Mary Pereira, wife of J.E.R. Pereira laying its foundation stone.

The hall was ceremonially opened on April 25, 1903. As reported in Sarasavi Sandaresa Venerables Hikkaduwe Sri Sumangala, Mahagoda Gnanissara, and Dodanduwe Piyaratana Theras were at the head table. Having ordained in Myanmar, Allan Bennett returned as Bhikkhu Ananda Maitriya, and after paying obeisance to the three senior monks he addressed the gathering. Thereafter Bhikkhu Ananda Maitriya delivered talks every Sunday evening until he bid farewell to a tearful crowd after speaking on “Right Living”. The stirring speeches he delivered led Mr. J.E.R. Pereira to name the hall “Maitriya Dharma Sala” .

Elizabeth Harris author, researcher and Buddhist scholar reports “the audience was mesmerized at seeing a white person in robes”. Bhikkhu Ananda Maitriya, later also known as Ananda Metteyya and Ananda M was the second Englishman ever, to be ordained as a Buddhist monk. It is noteworthy that in 1908, Bhikkhu Ananda Maitriya went on to become the “First British Emissary of Buddhism to England” (3).

The hall functioned as a school for Ceylonese and Burmese monks with a specially engaged teacher and was open to the public on Sundays for a morning session at 8 am and at 6 pm in the evening. The world’s first international Buddhist Journal, the Illustrated Quarterly Review published in Rangoon Burma in 1903 states in its account on Ceylon:

“Some 25 Bhikkhus, Sinhalese and Burmese attend the school for monks in

Maitriya Dharmasala. The school is rapidly gaining in popularity amongst the

Bhikkhus who are quick to see the advantages to be obtained from the course of instructions. There are more applicants for studentship than can be admitted at

the present state of the finances, at their disposal. We would urge upon our

brothers in Ceylon the extreme importance of this work- for the preservation of

their Religion and the advancement of their Sanga”. (4)

A later issue of the same journal mentions :

” The Hall was willingly lent by the Trustees to the Director of Public Instruction for holding of the Government Examinations in Pali, Sinhalese and Sanskrit. These

Examinations are a new departure on the part of the Government and is to be

congratulated on at last embarked on this very important work”.

Mr. J.E.R. Pereira passed away in 1919. Two years later his son Dr. Cassius Pereira revamped Buddhist Aid Association and renamed it he Servants of the Buddha. This was on April 16, 1921. Maitriya Hall remained the headquarters of the Servants of the Buddha from its inception in 1921 to date i.e. for over 102 years.

The Founder and First President of Servants of the Buddha was Dr Cassius Pereira, son of J.E.R. Pereira, who later joined the Order as Ven. Kassapa; with both first and higher ordinations held on the same day at Vajiraramaya. Ven. Kassapa then became the Patron of Servants of the Buddha. The close friendship of Dr. Cassius Pereira and Bhikkhu Ananda Maitriya continued until the latter passed away in England at age 50 years.

The close ties the Pereira family had with the Hall and the Servants of the Buddha, spanned over three generations. J.E.R. Pereira created Maitriya Hall (1903); his son Cassius Pereira Founded the Servants of the Buddha (1921) and served as President for a total of 27 years. Next was Dr Cassius Pereira’s son, Crown Counsel Ananda Pereira who took up the mantle of President (1956) and rendered yeoman service for 12 years maintaining strong links with the Sanga, until his untimely demise in 1968.

The family grave of the Pereira family is in General Cemetery Kanatte in Colombo.

Although in the Christian section the Headstone has Buddhist Insignia. A swastika mounts the column bearing the names on both sides of the plinth, starting with J.E.R. Pereira. We are grateful to Dilky Pereira a direct descendent and a Buddhist domiciled in Australia, for the family photograph.

Architectural features

The Maitriya Dharmasala was built when the country was under British rule. At first glance it resembles a church. Given that many churches were built near Buddhist temples at the time, the uninitiated may think this building’s origin was as a church. Nothing could be further from the truth.

This Hall was purpose built as a House of Dhamma. Its resemblance to a church signifies the Universality of the Buddha’s Teachings which is not restricted to a race, colour or any other barrier. The Hall was also meant to attract and “wean Buddhists back to the religion of their forefathers”.

Human behaviour in Ceylon at the time, is described by Bhikkhu Ananda Maitriya as follows. “Westernised Ceylonese, who mostly wear European clothes, dislike going to hear the Dhamma preached in temples, where they have to sit on the ground. The Maitriya Dharmasala obviates this where benches are provided.”

Extracts from Deeds researched by Mr Sinha Basnayake state: “The building thus constructed in the architectural style of a church, replete with pews and an altar, has distinct features drawn from the Gupta period”. “The Maitriya Hall thus constructed symbolised the meeting of East and West and was named after Ven. Ananda Maitriya, the spiritual inspiration behind this historic endeavour”.

Chartered architect Shanta Gunaratna writes: “The style of architecture is English Gothic Revival; a style prevalent at the time. Moulded in plaster is the form of a chaitya on the keystone of the arch in the hall claiming the building as a Buddhist place of worship. Plaster moulded lotus-like flowers and leaves on the column capitals supporting the arch gently highlight the altar and statue of the Buddha. Oriental motifs are evident on the front façade. The Chaitya motif on the top parapet indicates it is a House of Dhamma” (5)

Spiritual significance

Dissemination of the Dhamma in English is the hallmark of the Servants of the Buddha; and has taken place unfailingly on a weekly basis for over a century. This unbroken record began at a time the Dhamma had still not taken root in the west. It is not incorrect to surmise that this is a world record held by the Servants of the Buddha and the Maitriya hall. The Discussions that followed Dhamma talks in English was another novelty at the time, that attracted the intelligentsia.

Formal teaching of the English language in a classroom setting has abated within the walls of Maitriya Hall, but a platform to hone one’s skills in communicating the Dhamma in English is available to monks and nuns who speak at the weekly sessions. This opportunity and its benefits have been clearly expressed by monks who improved English proficiency by speaking in the Hall. Ven Welimada Jinalankara Thera, a much sought after Dhamma teacher in New Zealand documents his ‘Dhamma Journey of crossing the oceans’ with the starting point as Maitriya Hall and how encouragement received from some listeners helped build confidence to impart the Dhamma in a foreign tongue. (6)

Another noteworthy mention is found in a ‘biographical sketch’ of Ven Narada Maha Thero an outstanding Dhammaduta of our times. It states “Narada thera joined the Servants of the Buddha society and actively participated in the weekly dhamma discussions. It was really here that the foundation was laid for the missionary activities of the young Bhikkhu”. (7) A book titled ‘English through Buddhism’ was launched at the Centenary event of the society, was pilot tested among monks in Vajiraramaya with positive reports of ‘very useful and recommended’ by the current Patron Ven Siri Vajiraramaye Nanasiha Thera. Furthering its use is underway.

This unique weekly meetings continued on Sundays until at some unspecified point in time, it shifted to Saturdays with equal regularity and commitment. It is said, even on Easter Sunday 1942, the day the ‘air raid’ took place over the Colombo jetty, a brief meeting was held in Maitriya hall and a few faithful devotees arrived. The ‘lockdown of the Covid pandemic’ caused the physical meetings to undergo a profound change by moving to the virtual platform.

With the Saturday talks entering the Internet Age it quickly attracted an international audience and international speakers. The noble aims of our Founders continue to flourish on the digital stage. The post-pandemic return to Maitriya Hall requires more equipment with expensive technology to ensure high quality Hybrid Events. This is a felt need at present.

The cornerstone for the success of the spiritual activities of the Society and the longevity of Maitriya Hall’s pristine physical condition is the selfless devotion, untiring commitment and hard work of successive generations of Presidents, Secretaries, Directors, and Members underpinned by the wise counsel of the Patrons. The strong links with Vajiraramaya is evident by the series of Patrons who were and still are from Vajiraramaya – Ven Kassapa, Ven Narada, Ven Piyadassi and at present the Ven Siri Vajiraramaye Nanasiha Thera.

May the Maitriya Hall continue to shine the Beacon of Light lit by the Founders for a further 120 years and more.

References

(1). Dr. AD.Soysa A great and benign influence on Sri Lankan culture. Daily News 11Nov2009

(2) Ven.Dr.H.MahindaThera. Ven.Ananda Metteyya’s Legacy.Budusarana 29 Jan 2010

(3) Elizabeth Harris1998 Ananda Metteyya; The First British Emissary of Buddhism BPS.

(4) Buddhist Activities :In Buddhism: An Illustrated Quarterly Review (1903) Vol 1 No 1

(5) S.Gunaratna Architectural Features of Maitriya hall – Dhamma Gems 2021 Pg 32

(6) Ven W.Jinalankara A Dhamma journey of crossing the oceans Dhamma Gems 2021

(7) Gunaseela Vithanage 1979 A Biographical Sketch Narada Felicitation Volume BPS



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The US-China rivalry and challenges facing the South

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Prof. Neil DeVotta making his presentation at the RCSS.

The US-China rivalry could be said to make-up the ‘stuff and substance’ of world politics today but rarely does the international politics watcher and student of the global South in particular get the opportunity of having a balanced and comprehensive evaluation of this crucial relationship. But such a balanced assessment is vitally instrumental in making sense of current world power relations.

Thanks to the Regional Centre for Strategic Studies (RCSS), Colombo the above window of opportunity was opened on December 8th for those sections of the public zealously pursuing an understanding of current issues in global politics. The knowledge came via a forum that was conducted at the RCSS titled, ‘The US-China Rivalry and Implications for the Indo-Pacific’, where Professor Neil DeVotta of the Wake Forest University of North Carolina in the US, featured as the speaker.

A widely representative audience was present at the forum, including senior public servants, the diplomatic corps, academics, heads of civil society organizations, senior armed forces personnel and the media. The event was ably managed by the Executive Director of the RCSS, retired ambassador Ravinatha Aryasinha. Following the main presentation a lively Q&A session followed, where many a point of interest was aired and discussed.

While there is no doubt that China is fast catching up with the US with regard to particularly military, economic, scientific and technological capability, Prof. DeVotta helped to balance this standard projection of ‘China’s steady rise’ by pointing to some vital facts about China, the omission of which would amount to the observer having a somewhat uninformed perception of global political realities.

The following are some of the facts about contemporary China that were highlighted by Prof. DeVotta:

* Money is steadily moving out of China and the latter’ s economy is slowing down. In fact the country is in a ‘ Middle Income Trap’. That is, it has reached middle income status but has failed to move to upper income status since then.

* People in marked numbers are moving out of China. It is perhaps little known that some Chinese are seeking to enter the US with a view to living there. The fact is that China’s population too is on the decline.

* Although the private sector is operative in China, there has been an increase in Parastatals; that is, commercial organizations run by the state are also very much in the fore. In fact private enterprises have begun to have ruling Communist Party cells in them.

* China is at its ‘peak power’ but this fact may compel it to act ‘aggressively’ in the international sphere. For instance, it may be compelled to invade Taiwan.

* A Hard Authoritarianism could be said to characterize central power in China today, whereas the expectation in some quarters is that it would shift to a Soft Authoritarian system, as is the case in Singapore.

* China’s influence in the West is greater than it has ever been.

The speaker was equally revelatory about the US today. Just a few of these observations are:

* The US is in a ‘Unipolar Moment’. That is, it is the world’s prime power. Such positions are usually not longstanding but in the case of the US this position has been enjoyed by it for quite a while.

* China is seen by the US as a ‘Revisionist Power’ as opposed to being a ‘Status Quo Power.’ That is China is for changing the world system slowly.

* The US in its latest national security strategy is paying little attention to Soft Power as opposed to Hard Power.

* In terms of this strategy the US would not allow any single country to dominate the Asia-Pacific region.

* The overall tone of this strategy is that the US should step back and allow regional powers to play a greater role in international politics.

* The strategy also holds that the US must improve economic ties with India, but there is very little mention of China in the plan.

Given these observations on the current international situation, a matter of the foremost importance for the economically weakest countries of the South is to figure out how best they could survive materially within it. Today there is no cohesive and vibrant collective organization that could work towards the best interests of the developing world and Dr. DeVotta was more or less correct when he said that the Non-alignment Movement (NAM) has declined.

However, this columnist is of the view that rather being a spent force, NAM was allowed to die out by the South. NAM as an idea could never become extinct as long as economic and material inequalities between North and South exist. Needless to say, this situation is remaining unchanged since the eighties when NAM allowed itself to be a non-entity so to speak in world affairs.

The majority of Southern countries did not do themselves any good by uncritically embracing the ‘market economy’ as a panacea for their ills. As has been proved, this growth paradigm only aggravated the South’s development ills, except for a few states within its fold.

Considering that the US would be preferring regional powers to play a more prominent role in the international economy and given the US’ preference to be a close ally of India, the weakest of the South need to look into the possibility of tying up closely with India and giving the latter a substantive role in advocating the South’s best interests in the councils of the world.

To enable this to happen the South needs to ‘get organized’ once again. The main differences between the past and the present with regard to Southern affairs is that in the past the South had outstanding leaders, such as Jawaharlal Nehru of India, who could doughtily stand up for it. As far as this columnist could ascertain, it is the lack of exceptional leaders that in the main led to the decline of NAM and other South-centred organizations.

Accordingly, an urgent task for the South is to enable the coming into being of exceptional leaders who could work untiringly towards the realization of its just needs, such as economic equity. Meanwhile, Southern countries would do well to, indeed, follow the principles of NAM and relate cordially with all the major powers so as to realizing their best interests.

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Sri Lanka and Global Climate Emergency: Lessons of Cyclone Ditwah

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Floods caused by Cyclone Ditwah. (Image courtesy Vanni Hope)

Tropical Cyclone Ditwah, which made landfall in Sri Lanka on 28 November 2025, is considered the country’s worst natural disaster since the deadly 2004 tsunami. It intensified the northeast monsoon, bringing torrential rainfall, massive flooding, and 215 severe landslides across seven districts. The cyclone left a trail of destruction, killing nearly 500 people, displacing over a million, destroying homes, roads, and railway lines, and disabling critical infrastructure including 4,000 transmission towers. Total economic losses are estimated at USD 6–7 billion—exceeding the country’s foreign reserves.

The Sri Lankan Armed Forces have led the relief efforts, aided by international partners including India and Pakistan. A Sri Lanka Air Force helicopter crashed in Wennappuwa, killing the pilot and injuring four others, while five Sri Lanka Navy personnel died in Chundikkulam in the north while widening waterways to mitigate flooding. The bravery and sacrifice of the Sri Lankan Armed Forces during this disaster—as in past disasters—continue to be held in high esteem by grateful Sri Lankans.

The Sri Lankan government, however, is facing intense criticism for its handling of Cyclone Ditwah, including failure to heed early warnings available since November 12, a slow and poorly coordinated response, and inadequate communication with the public. Systemic issues—underinvestment in disaster management, failure to activate protocols, bureaucratic neglect, and a lack of coordination among state institutions—are also blamed for avoidable deaths and destruction.

The causes of climate disasters such as Cyclone Ditwah go far beyond disaster preparedness. Faulty policymaking, mismanagement, and decades of unregulated economic development have eroded the island’s natural defenses. As climate scientist Dr. Thasun Amarasinghe notes:

“Sri Lankan wetlands—the nation’s most effective natural flood-control mechanism—have been bulldosed, filled, encroached upon, and sold. Many of these developments were approved despite warnings from environmental scientists, hydrologists, and even state institutions.”

Sri Lanka’s current vulnerabilities also stem from historical deforestation and plantation agriculture associated with colonial-era export development. Forest cover declined from 82% in 1881 to 70% in 1900, and to 54–50% by 1948, when British rule ended. It fell further to 44% in 1954 and to 16.5% by 2019.

Deforestation contributes an estimated 10–12% of global greenhouse gas emissions. Beyond removing a vital carbon sink, it damages water resources, increases runoff and erosion, and heightens flood and landslide risk. Soil-depleting monocrop agriculture further undermines traditional multi-crop systems that regenerate soil fertility, organic matter, and biodiversity.

In Sri Lanka’s Central Highlands, which were battered by Cyclone Ditwah, deforestation and unregulated construction had destabilised mountain slopes. Although high-risk zones prone to floods and landslides had long been identified, residents were not relocated, and construction and urbanisation continued unchecked.

Sri Lanka was the first country in Asia to adopt neoliberal economic policies. With the “Open Economy” reforms of 1977, a capitalist ideology equating human well-being with quantitative growth and material consumption became widespread. Development efforts were rushed, poorly supervised, and frequently approved without proper environmental assessment.

Privatisation and corporate deregulation weakened state oversight. The recent economic crisis and shrinking budgets further eroded environmental and social protections, including the maintenance of drainage networks, reservoirs, and early-warning systems. These forces have converged to make Sri Lanka a victim of a dual climate threat: gradual environmental collapse and sudden-onset disasters.

Sri Lanka: A Climate Victim

Sri Lanka’s carbon emissions remain relatively small but are rising. The impact of climate change on the island, however, is immense. Annual mean air temperature has increased significantly in recent decades (by 0.016 °C annually between 1961 and 1990). Sea-level rise has caused severe coastal erosion—0.30–0.35 meters per year—affecting nearly 55% of the shoreline. The 2004 tsunami demonstrated the extreme vulnerability of low-lying coastal plains to rising seas.

The Cyclone Ditwah catastrophe was neither wholly new nor surprising. In 2015, the Geneva-based Internal Displacement Monitoring Centre (IDMC) identified Sri Lanka as the South Asian country with the highest relative risk of disaster-related displacement: “For every million inhabitants, 15,000 are at risk of being displaced every year.”

IDMC also noted that in 2017 the country experienced seven disaster events—mainly floods and landslides—resulting in 135,000 new displacements and that Sri Lanka “is also at risk for slow-onset impacts such as soil degradation, saltwater intrusion, water scarcity, and crop failure”.

Sri Lanka ranked sixth among countries most affected by extreme weather events in 2018 (Germanwatch) and second in 2019 (Global Climate Risk Index). Given these warnings, Cyclone Ditwah should not have been a surprise. Scientists have repeatedly cautioned that warmer oceans fuel stronger cyclones and warmer air holds more moisture, leading to extreme rainfall. As the Ceylon Today editorial of December 1, 2025 also observed:

“…our monsoons are no longer predictable. Cyclones form faster, hit harder, and linger longer. Rainfall becomes erratic, intense, and destructive. This is not a coincidence; it is a pattern.”

Without urgent action, even more extreme weather events will threaten Sri Lanka’s habitability and physical survival.

A Global Crisis

Extreme weather events—droughts, wildfires, cyclones, and floods—are becoming the global norm. Up to 1.2 billion people could become “climate refugees” by 2050. Global warming is disrupting weather patterns, destabilising ecosystems, and posing severe risks to life on Earth. Indonesia and Thailand were struck by the rare and devastating Tropical Cyclone Senyar in late November 2025, occurring simultaneously with Cyclone Ditwah’s landfall in Sri Lanka.

More than 75% of global greenhouse gas emissions—and nearly 90% of carbon emissions—come from burning coal, oil, and gas, which supply about 80% of the world’s energy. Countries in the Global South, like Sri Lanka, which contribute least to greenhouse gas emissions, are among the most vulnerable to climate devastation. Yet wealthy nations and multilateral institutions, including the World Bank, continue to subsidise fossil fuel exploration and production. Global climate policymaking—including COP 30 in Belém, Brazil, in 2025—has been criticised as ineffectual and dominated by fossil fuel interests.

If the climate is not stabilised, long-term planetary forces beyond human control may be unleashed. Technology and markets are not inherently the problem; rather, the issue lies in the intentions guiding them. The techno-market worldview, which promotes the belief that well-being increases through limitless growth and consumption, has contributed to severe economic inequality and more frequent extreme weather events. The climate crisis, in turn, reflects a profound mismatch between the exponential expansion of a profit-driven global economy and the far slower evolution of human consciousness needed to uphold morality, compassion, generosity and wisdom.

Sri Lanka’s 2025–26 budget, adopted on November 14, 2025—just as Cyclone Ditwah loomed—promised subsidised land and electricity for companies establishing AI data centers in the country.

President Anura Kumara Dissanayake told Parliament: “Don’t come questioning us on why we are giving land this cheap; we have to make these sacrifices.”

Yet Sri Lanka is a highly water-stressed nation, and a growing body of international research shows that AI data centers consume massive amounts of water and electricity, contributing significantly to greenhouse gas emissions.

The failure of the narrow, competitive techno-market approach underscores the need for an ecological and collective framework capable of addressing the deeper roots of this existential crisis—both for Sri Lanka and the world.

A landslide in Sri Lanka (AFP picture)

Ecological and Human Protection

Ecological consciousness demands

recognition that humanity is part of the Earth, not separate from it. Policies to address climate change must be grounded in this understanding, rather than in worldviews that prize infinite growth and technological dominance. Nature has primacy over human-created systems: the natural world does not depend on humanity, while humanity cannot survive without soil, water, air, sunlight, and the Earth’s essential life-support systems.

Although a climate victim today, Sri Lanka is also home to an ancient ecological civilization dating back to the arrival of the Buddhist monk Mahinda Thera in the 3rd century BCE. Upon meeting King Devanampiyatissa, who was out hunting in Mihintale, Mahinda Thera delivered one of the earliest recorded teachings on ecological interdependence and the duty of rulers to protect nature:

“O great King, the birds of the air and the beasts of the forest have as much right to live and move about in any part of this land as thou. The land belongs to the people and all living beings; thou art only its guardian.”

A stone inscription at Mihintale records that the king forbade the killing of animals and the destruction of trees. The Mihintale Wildlife Sanctuary is believed to be the world’s first.

Sri Lanka’s ancient dry-zone irrigation system—maintained over more than a millennium—stands as a marvel of sustainable development. Its network of interconnected reservoirs, canals, and sluices captured monsoon waters, irrigated fields, controlled floods, and even served as a defensive barrier. Floods occurred, but historical records show no disasters comparable in scale, severity, or frequency to those of today. Ancient rulers, including the legendary reservoir-builder King Parākramabāhu, and generations of rice farmers managed their environment with remarkable discipline and ecological wisdom.

The primacy of nature became especially evident when widespread power outages and the collapse of communication networks during Cyclone Ditwah forced people to rely on one another for survival. The disaster ignited spontaneous acts of compassion and solidarity across all communities—men and women, rich and poor, Buddhists, Christians, Muslims, and Hindus. Local and international efforts mobilized to rescue, shelter, feed, and emotionally support those affected. These actions demonstrated a profound human instinct for care and cooperation, often filling vacuums left by formal emergency systems.

Yet spontaneous solidarity alone is insufficient. Sri Lanka urgently needs policies on sustainable development, environmental protection, and climate resilience. These include strict, science-based regulation of construction; protection of forests and wetlands; proper maintenance of reservoirs; and climate-resilient infrastructure. Schools should teach environmental literacy that builds unity and solidarity, rather than controversial and divisive curriculum changes like the planned removal of history and introduction of contested modules on gender and sexuality.

If the IMF and international creditors—especially BlackRock, Sri Lanka’s largest sovereign bondholder, valued at USD 13 trillion—are genuinely concerned about the country’s suffering, could they not cancel at least some of Sri Lanka’s sovereign debt and support its rebuilding efforts? Addressing the climate emergency and the broader existential crisis facing Sri Lanka and the world ultimately requires an evolution in human consciousness guided by morality, compassion, generosity and wisdom. (Courtesy: IPS NEWS)

Dr Asoka Bandarage is the author of Colonialism in Sri Lanka:  The Political Economy of the Kandyan Highlands, 1833-1886 (Mouton) Women, Population and Global Crisis: A Politico-Economic Analysis (Zed Books), The Separatist Conflict in Sri Lanka: Terrorism, Ethnicity, Political Economy, ( Routledge), Sustainability and Well-Being: The Middle Path to Environment, Society and the Economy (Palgrave MacMillan) Crisis in Sri Lanka and the World: Colonial and Neoliberal Origins, Ecological and Collective Alternatives (De Gruyter) and numerous other publications. ​She serves on the ​Advisory Boards of the Interfaith Moral Action on Climate​ and Critical Asian Studies.

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Cliff and Hank recreate golden era of ‘The Young Ones’

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Cliff Richard and Hank Marvin’s reunion concert at the Riverside Theatre in Perth, Australia, on 01 November, 2025, was a night to remember.

The duo, who first performed together in the 1950s as part of The Shadows, brought the house down with their classic hits and effortless chemistry.

The concert, part of Cliff’s ‘Can’t Stop Me Now’ tour, featured iconic songs like ‘Summer Holiday’, ‘The Young Ones’, ‘Bachelor Boy’, ‘Living Doll’ and a powerful rendition of ‘Mistletoe and Wine.’

Cliff, 85, and Hank, with his signature red Fender Stratocaster, proved that their music and friendship are timeless.

According to reports, the moment the lights dimmed and the first chords of ‘Move It’ rang out, the crowd knew they were in for something extraordinary.

Backed by a full band, and surrounded by dazzling visuals, Cliff strode onto the stage in immaculate form – energetic and confident – and when Hank Marvin joined him mid-set, guitar in hand, the audience erupted in applause that shook the hall.

Together they launched into ‘The Young Ones’, their timeless 1961 hit which brought the crowd to its feet, with many in attendance moved to tears.

The audience was treated to a journey through time, with vintage film clips and state-of-the-art visuals adding to the nostalgic atmosphere.

Highlights of the evening included Cliff’s powerful vocals, Hank’s distinctive guitar riffs, and their playful banter on stage.

Cliff posing for The Island photographer … February,
2007

Cliff paused between songs to reflect on their shared journey saying:

“It’s been a lifetime of songs, memories, and friendship. Hank and I started this adventure when we were just boys — and look at us now, still up here making noise!”

As the final chords of ‘Congratulations’ filled the theatre, the crowd rose for a thunderous standing ovation that lasted several minutes.

Cliff waved, Hank gave a humble bow, and, together, they left the stage, arm-in-arm, to the refrain of “We’re the young ones — and we always will be.”

Reviews of the show were glowing, with fans and critics alike praising the duo’s energy, camaraderie, and enduring talent.

Overall, the Cliff Richard and Hank Marvin reunion concert was a truly special experience, celebrating the music and friendship that has captivated audiences for decades.

When Cliff Richard visited Sri Lanka, in February, 2007, I was invited to meet him, in his suite, at a hotel, in Colombo, and I presented him with my music page, which carried his story, and he was impressed.

In return, he personally autographed a souvenir for me … that was Cliff Richard, a truly wonderful human being.

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