Features
Of Gandhi and Ahimsa
(Excerpted from Men and Memories, by JR Jayewardene)
Ahimsa (Non-Violence) is one of the cardinal principles of my life. I am a great admirer of Mahatma’s. Gandhi’s life and work. Ahimsa was a cardinal principle of his life too. I met him on several occasions and studied his writings carefully. In November 1989, I delivered a lecture in London on Ahimsa to a meeting of the joint Commonwealth Societies. On October 2, 1991, I spoke about Gandhi and Ahimsa, at a commemoration meeting held in Colombo on Gandhi’s birth anniversary. But here, I would like to present what I said about Gandhi first, and then what I said about Ahimsa.
October 2, 1991
It was indeed very gracious on the part of the India-Sri Lanka Society to have invited me to speak a few words on this occasion, commemorating the birthday of Mahatma Gandhi. It may be because very few in Sri Lanka, and even very few among the politicians of India are alive, who lived in the era in which Mahatma Gandhi played such an important role in Indian and World History.
It is possible for me to speak of some events that others may not know of or may not even have heard of. I am happy to have this opportunity of doing so. It has already been mentioned that Mahatma Gandhi, or Mohandas Karamchand Gandhi, was born on October 2, 1869. He was born in Porbandar, a village to the North-West of Bombay, and was the fourth child of his father’s fourth marriage!
He (Gandhi) married Kasturba Bai at the age of 14. She was younger. The marriage lasted for 62 years. At the age of 19, he went from India to London to study law. He was there for a few years and came back to India as a full-fledged lawyer in 1891. The story of his life in London is stated in his biography and it is not necessary to refer to it now.
When he was practising in Bombay, he received an invitation from South Africa in 1893 to appear in a case and he decided to go to South Africa for a short time. When he was there, he found the life of a Black man different from what he had experienced in India. The White people in India treated the natives badly but in South Africa it was much worse.
He appeared in Court with a turban and the Judge said, “Take the turban off.” He refused to do so. The Judge said, “You cannot appear in this Court.” He had to leave the Court.
On another occasion, he was travelling by train. He bought a First Class ticket and boarded the train. After some time, some White people got in and said, “Get out of this compartment.” He replied that he had bought a First Class ticket. The White man used some words which I cannot repeat to this audience. Gandhi refused to get out. At the next station, they got the police and Gandhi was ejected. He was left on the station platform for a whole night, freezing in the cold.
He was once traveling in what was then called a bus. It was a horse-carriage vehicle. He was asked to climb up and sit with the driver because a White man was traveling inside the carriage. He refused. He was assaulted and pulled out. He found life in South Africa different, and saw how the Black people were treated there. Gandhi thought that he should try and help them because most of them were uneducated and a large number were also indentured labour brought from India.
After some years, he decided to go to India. On the day in 1894 he was to go back, he was given a farewell lunch. He heard that a law had been passed which prohibited Indians registering marriages, because Indians were marrying White people and this was the best way to prevent such marriages. All Indian marriages became illegal and the children became illegitimate. Various other laws were also being passed; some which prevented Indians from registering as voters. Gandhi was persuaded to stay. He promised to stay for another year but at the end he stayed for 20 years, up to the end of the nineteenth century, and the first decade of the twentieth century up to 1914.
During his stay in South Africa, he began to think of the social and political life led by the Black people in South Africa and, in his own country, India. He was wondering how to educate them to free themselves. He published a small paper, and organized a competition to ask the people their views to suggest a name for the non-violent way he had thought of to free the people from bondage or apartheid, as it was called.
The prize was ultimately won by his own son for the word “Satyagraha”. ‘Satya’ means truth and ‘Graha’ means holding, that is, “holding to the truth”. It is not a new word. “Satya Kriya” is a word used in the Buddhist vocabulary. When Gautama the Buddha was faced with certain difficulties, he had performed “Satya Kriya”–‘Truthful Action’. By the power of his mental ability, which he called “Satya Kriya”, he was able to overcome those difficulties. When you attend a Buddhist wedding ceremony, you hear “Jayamangala Gathas”-“Happy Wedding Verses”, being sung. They describe the “Satya Kriyas” performed by Gautama the Buddha.
Our own king, Sri Sangabo, had performed a ‘Satya Kriya’ when there was no rain. He had sat in front of the Ruwanweliseya Dagoba and decided not to get up till there was rain. His ‘Satya Kriya’ brought rain. Later, when he abdicated and gave up his throne and went into the jungles at Attanagalla, his brother who succeedeed him feared that he might come back as he was very popular. He announced a reward for anyone bringing the head of his brother. People started bringing heads to the King.
A beggar came to Attanagalla and met Siri Sangabo who was a mendicant there and related the story. He performed a ‘Satya Kriya’ and gave his head to the beggar. The beggar took it to Anuradhapura and gave it to the King and got the reward, for people who were bringing false heads could not do so after that.
Gandhi, greatly influenced by the Russian writer Tolstoy, on non-violence, started the ‘Satya Graha’ movement in South Africa and it was a great success. All the Indians there, as well as others, flocked to him. He was able to dispel the fear of the people. When he said, “Break the law”, they broke the law. They did not fear being arrested and going to jail. This went on and the whole tempo of South African politics changed and it was due to Gandhi’s leadership.
People in India began to invite him, “Why don’t you come to India? We are beginning our freedom movements. You have been successful in South Africa, why don’t you come back. We do not know what to do. We are making speeches, we are sending memoranda. Why don’t you come back and teach us how to regain freedom?”
In 1914 he decided to come back. Unfortunately, the First World War was going on at that time. He said, “We will have to help the British.” Even at that time the Germans were not very popular. He said, “We do not want the German regime to come here.” He went round the country but did nothing to hurt or hinder the British movement.
There were occasions when he helped the people to perform ‘Satyagraha’. One was when there was an agitation in Champaran in Bihar in 1917, where the people used to grow indigo by agreement with the British planters. They grew the indigo, spent all the money, but they had to share the crop and the profit. Three-fourths of the crop went to the British planter, and one-fourth to the man who grew the crop. There was great distress and Rajendra Prasad, who was one of the Indians who lived there, said, “We must resist this,” but did not know how.
Gandhi came in and started the first `Satyagraha’ movement in India. It was a great success. The British Government of the area decided to acquire all lands of the ‘Satyagrahis’. They acquired all their buildings, furniture and other assets. Ultimately, they were sent to jail. The peasants did not change. The British said they had had enough of it, and “came to terms; the planters and the peasants.”
While he was carrying on these campaigns at that time, he was wearing the normal costume of an Indian, the dhoti, banian and turban. Gandhi was invited to a meeting at the Benares University where the Governor was presiding. As usual, when the Governor was presiding, all the Maharajas would come with their ritual constumes and jewellery, and their rich turbans. He made a speech criticizing the Maharajas. He said: “Look at Your Highnesses, look at the jewellery and clothes you are wearing. Why don’t you gift some of your jewellery so that it may be sold to feed these poor people around, for months?”
The Maharajas were angry and left the meeting. Some insulted him and asked him to shut up. He went on and on until all the Maharajas walked out of the meeting and only the ordinary people were left. He was a very bold man. He did not mind who was annoyed as long as he spoke the Truth.
He decided to start a campaign in India to win back Freedom. He said, “Let us encourage our people to wear their costumes, woven of handmade cloth. Let us encourage them to speak and study their language. We must break down caste distinctions, especially untouchability. We must abolish social customs that are contrary to modern civilization.” All this he tied up into one bundle and was thinking of joining the Indian National Congress to start his movement there to secure freedom and social justice.
(To be continued)
.
Features
Coercive laws recipe for future misrule
by Jehan Perera
The NPP government is going after powerful figures from the past and present who have engaged in corruption, fraud and criminal activity in a way that no previous government in Sri Lanka has done. Former ministers, politicians and senior state officials are among those facing investigations and legal proceedings. The government has placed before Parliament a document listing 50 cases involving corruption, fraud and other crimes. These include not only financial offences but also cases relating to the Easter Sunday attacks, the killings of Lasantha Wickrematunge and Wasim Thajudeen, the disappearance of Prageeth Ekneligoda and attacks on journalists Keith Noyahr and Upali Tennakoon.
The significance of this effort is that it can demonstrate that nobody is above the law, regardless of political connections or social standing, which will help restore public confidence in institutions that have long been distrusted. It could also recover public resources, improve the investment climate and strengthen the foundations for a more prosperous and just Sri Lanka. When criticised for focusing on the past and not the present, the government position is that these investigations were initiated under earlier governments, particularly between 2015 and 2019, and that it is now allowing investigators to proceed to deal with the backlog without political interference.
But there is an aspect of the government’s approach that is less justifiable. While pursuing past wrongdoing by powerful individuals, it is also advancing a triumvirate of draft laws that could give the state sweeping powers over citizens, organisations and dissent in the present and future. The draft Prevention of Terrorism legislation, the Prevention of Organised Crimes Bill and the NGO Registration and Supervision Bill raise serious questions about the over-centralisation of power. Each of these laws strengthens the powers of the state while weakening the rights and safeguards that protect people from their misuse and thus questions the basic rights of people in democracy where ‘the power of the people is vested in the government’. This is a recipe for future misrule rather than the rule of law. As the well-known saying goes, power corrupts and absolute power corrupts absolutely.
Proposed Laws
The real test of system change, for which the government obtained an overwhelming mandate, requires not only a government willing to hold others accountable, but one prepared to subject itself to the same principles of legality, transparency and restraint. The three proposed laws that are particularly important in this regard are the Protection of the State from Terrorism Bill, the Prevention of Organised Crimes Bill and the NGO Registration and Supervision Bill. Each of these draft laws has been presented as serving a legitimate purpose. Preventing terrorism, combating organised crime and ensuring that NGOs do not facilitate money laundering or terrorist financing are proper responsibilities of the state. Sri Lanka has international obligations in these areas, and no responsible government can disregard them. However, the existence of a legitimate objective does not justify every means adopted to achieve it.
The proposed Protection of the State from Terrorism Bill illustrates the problem. Although its definition of terrorism draws on a model developed by a former United Nations Special Rapporteur, the Human Rights Commission of Sri Lanka has warned that the definition of terrorism extends beyond the model and could bring legitimate political protest, trade union action and civil disobedience within the scope of counter-terrorism legislation. Its concerns also include prolonged detention, inadequate judicial oversight and restrictions on access to legal counsel. These are objections that go to the heart of the relationship between the citizen and the state. The government cannot credibly promise to protect democratic freedoms while creating powers that could be used to restrict them. It is necessary for the government to reassess the draft through transparent consultation and revise provisions that could criminalise legitimate dissent.
The Prevention of Organised Crimes Bill raises similar concerns. It is presented as giving effect to the United Nations Convention against Transnational Organised Crime, which Sri Lanka ratified in 2006. The Centre for Policy Alternatives (CPA) has argued that the convention does not require many of the bill’s provisions. The proposed law extends to a broad range of offences, permits detention orders lasting up to a year, makes confessions to police admissible for purposes of legal evidence, and introduces extensive surveillance powers. A law intended to dismantle criminal networks should not create a parallel system of exceptional powers that could be applied far beyond organised crime. Nor should safeguards developed through years of experience with abuses under the Prevention of Terrorism Act be weakened through legislation bearing a different name. The government should review whether or not existing laws could be used effectively to control these crimes or whether each exceptional power is necessary.
Civil Society
The proposed NGO Registration and Supervision Bill presents another test of the government’s intentions. The government may reasonably seek transparency in the finances of organisations receiving public or foreign funds, including measures to prevent money laundering and terrorist financing. It seeks to justify its overreach on the grounds of meeting the internationally mandated requirements of the Financial Action Task Force (FATF) for the Asia-Pacific region. But these objectives do not justify placing civil society and NGOs under excessive administrative control when even the FATF ranks them as low to medium risks. The draft bill would require registration and renewal, impose extensive obligations on organisations and empower authorities to suspend or deregister them on broadly framed grounds. It is important to redraft provisions that confer excessive discretion over registration, renewal, suspension and deregistration of NGOs.
Among the concerns raised by United Nations human rights special rapporteurs with regard to the draft NGO law are provisions requiring organisations to align with government policies and restrictions that could affect advocacy, dissent and freedom of association. The implications extend well beyond organisations that engage directly with the government. Community groups, human rights organisations, independent researchers and organisations working on reconciliation or accountability could find their activities constrained by uncertainty over how these provisions might be interpreted. Organisations that criticise government policies are not thereby working against the country. Their freedom to do so is part of what distinguishes a democracy from a system in which the government determines which opinions and activities are acceptable.
The government has generated considerable public goodwill through its pursuit of corruption and criminality. It should not assume that this goodwill gives it an unlimited mandate to strengthen the coercive powers of the state. The NPP knows from its own history that governments can treat dissent as a threat and use the machinery of the state against their opponents. There is still time to correct the drafts through transparent public consultation, narrow definitions of offences, meaningful judicial control over detention and surveillance, and effective remedies against arbitrary decisions. A government that pursues corruption while weakening safeguards against state abuse risks undermining its own achievements. Besides bringing to light the abuse of power by previous governments, the NPP government needs to build a system in which no future government can abuse power in the belief they can get away with it.
Features
Quality assurance without quality enhancement: The irony of university QA
By Ramya Kumar
According to the Quality Assurance Council (QAC) of the University Grants Commission (UGC), quality assurance (QA) refers to “the means (i.e. the policies, attitudes, actions, procedures, etc.), by which an institution can guarantee with confidence and certainty, that the standards and quality of its educational provision are being maintained and enhanced”.
An expansive structure has been in place since 2005 to govern and implement QA processes within the state university system. The QAC is the focal point at the UGC that implements external reviews of state universities and institutes. Each university has its own Centre for Quality Assurance (CQA) tasked with performing QA in line with QAC directives. Faculties, in turn, have Internal Quality Assurance Cells (IQAC) performing their own QA; they are answerable to the CQA.
The big question is whether this all-encompassing top-down QA system, that in many ways undermines the internal dynamics of university governance, actually supports universities to enhance the quality of education. This article highlights some concerns.
Top-down check-box activities
The QAC conducts external reviews of universities and degree programmes. A review team appointed by the UGC (who may or may not have experience in the institution/programme in question) examines the self-evaluation report submitted by the said institution/programme. The team then conducts a site visit to verify the claims made in the university’s self-evaluation report, clarify issues identified during the desk review, and examine how QA procedures operate in practice. The team holds meetings with the university administration, members of the Council and Senate, Deans, Heads of Departments, academic and non-academic staff, students, and others. Following the visit, a draft report is submitted to the relevant institution/programme for comment before final publication. The reviewed institution/programme then prepares and publishes an action plan addressing the recommendations, with subsequent monitoring of progress.
There are some worthy QA initiatives under implementation, such as improving facilities for students with disabilities and strengthening mechanisms to address sexual- and gender-based violence. However, for the most part, QA activities have little to do with improving the quality of education. They are mostly preoccupied with monitoring faculty and department websites, digital transformation, student feedback, subject evaluation, course evaluation, peer evaluation, and, more recently, staff appraisal. These activities, which consume an inordinate amount of time—so precious at understaffed universities—have become check-box activities completed to generate evidence for the next review. Below is an excerpt of a conversation between two academics (1 and 2) that conveys how QA plays out at universities (reproduced with permission).
1: … .it’s like social media you know, like posting things on Facebook or twitter or Instagram. When people do a lot of social media, everything they do, they do thinking, “okay I’m going to post it in this way… this I have to put on my Instagram.” QA is a little like that… everything is considered in light of, “ah we can use this for the review, as evidence… for example very recently we were encouraged to have all the things that we do in our department in the faculty newsletter so then they can put in the review. Every little thing has to be noted down….
2: And with pictures and all…
1: At the very least it has to be written so that you have written evidence .. you can’t be doing something for the sake of doing something or because it is good for the department … and sometimes people tell me “oh yea that’s a good idea we can fit that under this x, y section of the review..”
2: Yea, and nobody really thinks about the actual outcome… whether it’s actually helping anyone..
1: I also find that a lot of the words that we used in different ways have now been co-opted to the QA discourse ..including quality.. I can’t actually say what I want as an “outcome”, for example, that the outcome of this workshop is that my students “think about” … then I am told “ah but no that’s not one of the Bloom’s taxonomy words, “think about”.…
2: And the worst part is these medical and agriculture people, these types of people go around spreading it like some kind of gospel!
1: Yea, this cookie cutter way of doing things, they think is the height of innovativeness or creativity, when actually it is so mundane … for me the most awful thing about it is like some fungus of mundanity has taken over through QA reviews.
2: yea, when you say QA, my mind closes off immediately and I stop listening…
Auditing everything but power
QA leaves out crucial aspects of university governance. For instance, there is no review or assessment of the “quality” of university administrations under Criterion 1 or the integrity of procedures governing the promotion of academic staff under Criterion 6 of the institutional reviews.
The majority in the Council—the university’s executive and governing body, which is responsible for selecting the Vice-Chancellor (VC)—are appointed in ad hoc fashion. Apart from the Ex-Officio members in the Council (VC, Deans, etc.), and the two members elected by the Senate, the remainder are appointed by the UGC with no formal consultation or vetting procedure. The VC appointment process described in UGC Circular No. 03/2023 exemplifies how an ostensibly technical process can become entangled in political sycophancy. The Registrar invites applications for the position of VC through advertisement. Applicants must submit a curriculum vitae, a statement of vision for the university and supporting documents. The University Council appoints a three-member Search Committee of senior academics to encourage “eminent persons” to apply, while the UGC appoints a former VC from another university to “observe” the selection process.
A Special Meeting of the University Council is convened. Candidates are interviewed and must make a presentation to the Council Members, followed by questions. Each Council member “gives marks” for seven prescribed criteria: strategic focus (20%), effective leadership (20%), holistic thinking/conceptual skills (10%), academic and research excellence (15%), personal integrity (10%), professional communication (10%) and managerial competence (15%). Marks are averaged, and the Council recommends three candidates to the UGC in rank order. The UGC-appointed observer separately submits a confidential report on the selection process.
This procedure is expected to guarantee quality, but does it? Applications are submitted to the Council Members, who have been appointed on questionable bases, and who are expected to review the applications and give scores, based on objective assessments. But, in reality, most Council Members are manipulated by VC candidates, who often have personal ties with them. The UGC-appointed observer usually has no genuine interest in the outcome. And there is no way for anyone to actually question the Council’s decision once it is made. Although the highest-ranked candidate may ultimately be appointed, the selection remains a political decision made by the President, who retains the discretion to appoint any one of the three.
External reviews also do not look into the promotions of academic staff, except to scrutinise whether there are policies and procedures in place to govern promotion. Academic staff may apply for promotion to Professor once they satisfy the prescribed eligibility requirements, which typically include the period of service, academic qualifications, research and publication achievements, teaching experience, and contributions to the university and wider community. Applications are evaluated against specified criteria, with research output and academic contributions assessed through documentary evidence and expert evaluation. Under the UGC’s scheme for Professors, two experts from outside the applicant’s institution assess specified aspects of research and knowledge dissemination. Again, beneath this technical process, which is externally evaluated, lies a problematic points-based scheme that can be manipulated and abused with impunity.
Rethinking university QA
Like the VC election process and the schemes of promotion for academic staff, QA reviews are open to manipulation. Before a review, there is a chaotic rush to complete evidence gathering and reporting. Academics leave all other work aside, including at times their teaching, to focus on completing documentation and preparing reports. The standardised criteria in the review manuals and scoring sheets often do not reflect differences in disciplines and institutional contexts. But this does not really matter because any serious problems experienced by institutions or programmes are hastily brushed under the carpet to conceal any evidence that could taint the review. The goal is to obtain an A or at least a B grade at whatever cost.
QA may result in positive change if it moves beyond top-down check-box activities towards internally designed and owned processes encompassing all aspects of university governance, led by departments and faculties, and supported by adequate resources. The current QA system needs to be dismantled and replaced by procedures that are accountable, not to the UGC, but to our students and the communities we serve.
(Ramya Kumar is attached to the Department of Community and Family Medicine, Faculty of Medicine, University of Jaffna)
. Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.
Features
Down Memory Lane — the Grand 20th Edition!
Yes, Down Memory Lane, the beloved Sing-Along concert series that first struck a chord, way back in 1997, returns for its landmark 20th edition this Saturday, 17th October, at the beautiful Bolgoda Grand Resort, Moratuwa town centre.
Having celebrated its glorious 25th anniversary with the show in 2023, this milestone 20th concert promises to be even more special.
The organisers, the ever-popular Moratuwa Arts Forum, are pulling out all the stops to present yet another unforgettable evening, brimming with camaraderie, fellowship, and pure nostalgia.
Get ready for two-and-a-half hours of non-stop singing as veteran vocalists, from the Moratuwa Arts Forum, will take the stage to lead and inspire the happy audience to sing, sing and sing to their hearts’ content.
The repertoire? Absolutely magical, according to the organisers.

Veteran Arun Dias Bandaranaike: Will handle the evening’s proceedings / Priya Peiris: Event Conceptor
Around 40 golden oldies — from timeless English vintage evergreens and hits from the 50s to the 90s, to toe-tapping calypsos, soulful American plantation melodies, rousing cowboy and Dixieland favourites, aa well as cherished Sinhala standards. All to be sung with much gusto!
This year’s dedicated organising committee comprises Brian Coorey (Chairman), Priya Peiris (Event Conceptor), Hiran Fernando, Suranga Fernando, Viranjan Perera, Hemka Fernando and Neelesh Silva. Guidance and support comes from Moratuwa Arts Forum President Sarana Guneratne and Secretary Chandani Silva.
Adding his signature charm to the evening, as Master of Ceremonies, will be the veteran Arun Dias Bandaranaike.
Don’t miss this landmark celebration of music and memories!
For further details, contact Hiran Fernando on 0772636446 or WhatsApp 0783636446.
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