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Palm leaf manuscripts of Sri Lanka – 1

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Palm leaf manuscripts

Palm leaf manuscripts have been in existence in Sri Lanka since ancient times. The two oldest palm-leaf manuscripts found in Sri Lanka today are the Cullavagga Pâli manuscript of the H. C. P. Bell collection, which is held at the Library of the National Museum, Colombo, and the Mahavagga Pâli manuscript in the University of Kelaniya collection. Photocopies of both are available at the Library of the University of Peradeniya. Both are dated to 13 century. Cullavagga manuscript has wooden covers richly decorated in lac with a design of flowers and foliage.

Karmmavibhâga

However, the oldest known Sinhala palm leaf manuscript in the world is the Karmmavibhâga which was found in a Tibet monastery in 1936 by the Indian scholar Rahul Sankrityayan. Rahul Sankrityayan, (1893–1963) former Kedarnath Pandey, was an Indian polymath, who searched out rare Buddhist manuscripts on his travels abroad. Sankrityayan visited Sri Lanka as well. Vidyalankara Pirivena is mentioned.

Sankrityayan visited Tibet several times to collect manuscripts from the Buddhist monasteries there. In May 1936 on his second visit to Tibet, Sankrityayan visited the Sa-skya monastery. The Chag-pe-lha-khang Library in this monastery was specially opened for Sankrityayan.

He stated in his autobiography that when the clouds of dust which greeted this rare opening of its doors had subsided, they beheld rows of open racks where volume on volume of manuscripts were kept. “After rummaging around, I came across palm-leaf manuscripts. They were not wrapped in cloth, but were tied between two wooden planks with holes through them.” Sankrityayan found several important manuscripts he had been looking for, in that collection.

Sankrityayan catalogued fifty-seven manuscripts bound in thirty-eight volumes. The thirty-seventh volume was written in the Sinhala script. Sankrityayan records that this volume contained ninety-seven palm- leaves each of which measured 18 1/4 by 1 1/4 in. (46 x 3 cm.) and that there were seven lines of writing on each folio.

According to Sankrityayan, these Sinhala texts originally belonged to a Sri Lankan monk called Anantaśrî who had come to Tibet in the time of ŚSrî Kîrttidhvaja (Kirti Sri Rajasinha). Analysts noted that Sankrityayan does not give the source of this information and the manuscript makes no mention of Anantaśrî.

Sankrityayan had taken with him to Tibet, one Abeyasinghe, (Abhayasimha) to help him with copying manuscripts. They made hand-copies of the important manuscripts. Abhayasimha had copied about 250 to 350 strophes each day. But he fell ill due to the extreme cold and was sent home in June. Abeyasinghe had written letters home during his stay in Tibet.

Photographs of the manuscripts found during Sankrityayan’s expeditions in Tibet are preserved at the National Archives in Colombo. There is also a copy in Vidyalankara pirivena library The Historical Manuscripts Commission In its 1960/1961 report, drew attention to this manuscript, known as Sa-skya Codex, describing it as “a unique document.” (Annual Report of the Government Archivist 1960/61, 1963)

Sinhala scholar P.E.E. Fernando examined photographs of the Sa-skya Codex at the request of the Historical Manuscripts Commission and assigned it to the 13th century. The Historical Manuscripts Commission, dated it to either twelfth or the thirteenth century.

The Historical Manuscripts Commission observed that this manuscript was of great value for the study of the development of the Sinhala script. Ven. Meda Uyangoda Vimalakîrtti and Nähinne Sominda in their edition of the Karmmavibhâga published in 1961 agreed that the Sa-skya Codex represented an early stage in the evolution of the Sinhala language.

Mahavamsa

The Mahavamsa is considered a unique historical document. There is nothing like it in South Asia, and probably all Asia, with the exception of China. Mahavamsa provides a historical account of events, with emphasis on chronology and dating. This, it appears, was rare at the time.

However, Mahavamsa is not a political history, though that is the popular perception of it. It is a religious history. It was written to record the introduction and entrenchment of Buddhism in the country. Other Buddhist countries, such as Cambodia, Burma and Thailand value the Mahavamsa for this reason. They held copies of the Mahavamsa and used events from it in their temple frescoes.

But Mahavamsa is also an important reference source for reconstructing the political history of Sri Lanka. Political and social facts are included in the Mahavamsa narrative when describing religious events, and this makes the Mahavamsa important for historians. This tradition of history writing, beginning with the earlier Sihala Attakatha and Dipawamsa, it is suggested, started in Sri Lanka in 2nd or 3rd BC.

Today, the Mahavamsa has become a major source of historical information, not only for dating kings, temples and reservoirs, but also for reconstructing ancient Sinhala society. The fact that Kuveni was seated beside a pond, spinning thread has been used to indicate that there was water management and textiles long before Vijaya arrived. Dutugemunu (161-137 BC) paid a salary to the workers building the Maha Thupa. This shows that money was used at the time.

Copies of the Mahavamsa have been treasured and looked after in Sri Lanka for centuries. They have been copied over and over again. The manuscripts were held in temple libraries because the subject of the Mahavamsa was the entrenchment of Buddhism in Sri Lanka.

The Mahavamsa manuscripts did not pop up suddenly during British rule as people seem to think. The British did not ‘discover’ the Mahavamsa. It was there. When the British administration started to take interest in the history of the island, the sangha would have directed them to the Mahavamsa, in the same way that they directed HCP Bell to the ruins in Anuradhapura and the Sigiriya frescoes. HCP Bell did not discover those either.

The British administrators saw the value of the Mahavamsa and copies were sent to libraries abroad. The Bodleian library, Oxford has a well preserved Mahavamsa manuscript, taken from Mulkirigala, which Turner used for his translation. Cambridge has two Mahavamsa manuscripts. The two copies at India Office library, and the copy in East India Library are probably in the British Library today. The Royal Library, Copenhagen, has a copy, consisting of 129 sheets, 12 lines to a leaf, written in good handwriting.

In Sri Lanka there are several copies of the Mahavamsa in the Colombo Museum Library. One copy, known as the ‘Cambodian Mahavamsa ‘is in Cambodian script. University of Peradeniya has at least three copies.

It is interesting to note that the Mahavamsa was known to the Sinhala elite and some had copies in their private libraries. The Historical Manuscripts Commission of the 1930s said in its first report that five copies of the Mahavamsa and a 19th century copy of the Dipawamsa were found in private collections.

The temple libraries had many copies of the Mahavamsa. Some were of very high quality. Wilhelm Geiger had looked at the copies held at Mahamanthinda Pirivena, Matara and Mulkirigala vihara. Asgiriya, Nagolla Vihara and Watagedera Sudarmarama Potgul vihara, Matara, are three of the many libraries that held copies of the Mahavamsa.

Sirancee Gunawardene examined the copy at Mahamanthinda Pirivena, Matara, very closely. She says that it is a very old manuscript. According to its colophon, the manuscript was first copied 400 years ago. It is in a very good state of preservation. It has 232 folios. Each 50 cm long 6.25 wide. Nine lines on each side, in Pali metric verse.

The writer of the manuscripts said that his version was an improvement on the copy. He wrote, “I will recite the Mahavamsa which was compiled by ancient sages. [their version] was too long and had many repetitions. This version is free from such faults, easy to understand and remember. It is handed down from tradition, for arousing serene joy and emotion’ .

The Mahamanthinda manuscript records the continuous history of 23 dynasties from 543 BC to 1758 AD. It refers to the principle of hereditary monarchy as 39 eldest sons of reigning monarch succeeded their fathers to the throne. It highlights the fact that fifteen reigned only for one year, 34 for less than four years, 22 kings were murdered by their successors, 6 were killed during battles, 4 committed suicide, 11 were dethroned.

Mahawansa  as a World Heritage document

An ola manuscript of the Mahavamsa, held in the Main Library of the University of Peradeniya has been recognised by UNESCO as a part of World Heritage. UNESCO announced In 2023 that it has included the Mahavamsa as one of the 64 items of documentary heritage inscribed in the UNESCO’s Memory of the World International Register for 2023. The manuscript is dated to the early 19 century.

The certificate declaring the Mahawansa as a world heritage document was handed to the Chancellor of Peradeniya University by UNESCO Director General, who visited the University in 2024 specially to do so. She also unveiled a plaque marking the declaration.

The story began much earlier. The National Library of Sri Lanka and the Ministry of Buddha Sasana had jointly appointed a 6-member committee headed by Prof Malani Endagamage, to find the best preserved copy of the Mahavamsa in Sri Lanka. This would have been in 2000 or so. For two years, this team had examined copies from over 100 temples nationwide.

Temples around the country yielded copies, crumbling to well-preserved, reported Sunday Times. There was one from the Ridi Vihara that almost made the cut, but four other copies were shortlisted. One from the Dalada Maligawa, Kandy and three manuscripts from the Main Library of the University of Peradeniya. Three academics from the University’s History Department, Professors K.M. Rohitha Dasanayaka, Mahinda Somathilake and U.S.Y. Sahan Mahesh examined the three Peradeniya manuscripts

Dasanayaka said, “We poured over the copies together, and it became clear that one copy stood out. While the other two had numerous inconsistencies, this one, written in a curvy hand, was neat and beautiful. After more than two centuries, the manuscript was still very attractive, with a ‘flaming cinnamon orange’ cover and elegant lettering.

The first section of the manuscript ends with Mahasen (274–301 AD), written by the monk Mahanama. The second part ends at 1815. The author is given as Ven. Thibbotuwawe Buddharakkhita but he was dead by 1815. The final part was probably done by an acolyte. He has done a very neat job, seamlessly adding his bit, concluded Dasanayake.

This manuscript was acquired by the Library of University of Peradeniya when K. D. Somadasa, was the Librarian (1964 – 1970). It is held in the Main Library and its Accession Number is 277587.

National Library & Documentation Services Board of Sri Lanka, which administers the National Library of Sri Lanka submitted a nomination to UNESCO on behalf of this manuscript. UNESCO responded positively to the application.

UNESCO said the Mahavamsa was recognized as one of the world’s longest unbroken historical accounts, presenting Sri Lanka’s history in a chronological order from the 6th century BCE. The authenticity of the facts provided in the document has been confirmed through archaeological research conducted in Sri Lanka and India.

It is an important historical source in South Asia, said UNESCO. It was the first of its kind in South Asia, initiating a mature historiographical tradition. It has contributed singularly to the identity of Emperor Asoka in Indian history. The existence of a number of manuscripts of the Mahavamsa in several countries as well as the transliteration and translation of the text to several Southeast Asian and European languages stand testimony to its immense historical, cultural, literal, linguistic and scholarly values, .” UNESCO press release said.

Further, UNESCO found that this manuscript was correctly conserved at the University Library. The university and its library maintained high standards in safeguarding the palm-leaf manuscripts, preventing deterioration, declared UNESCO. (Continued)

REFERENCES


https://archives1.dailynews.lk/2021/02/25/local/242520/ola-leaf-mahavamsa-be-declared-world-heritage

Sirancee Gunawardana Palm leaf manuscripts of Sri Lanka . 1977 p 41,44-47 , 253 290 292, ,

N. E. I. Wijerathne Methods, Techniques and Challenges in Deciphering the Sa-skaya Codex. Vidyodaya Journal of Humanities and Social Sciences (2025), Vol. 10 (01) https://journals.sjp.ac.lk/index.php/vjhss/article/view/8571/6001

First report of the Historical Manuscripts Commision.1933 SP 9 of 1933. p . 53, 95, 96

https://journals.sjp.ac.lk/index.php/vjhss/article/view/8571/6001https://www.austriaca.at/0xc1aa5572%200x00314cc3.pdf

 https://leftword.com/creator/rahul-sankrityayan/

 https://www.reddit.com/r/IndianHistory/comments/1oc5tc2/in_his_autobiography_meri_jeevan_yatra_rahul/

 https://www.sundaytimes.lk/230910/plus/in-search-of-the-perfect-mahavamsa-531513.html

 https://www.dailymirror.lk/breaking-news/Mahawansa-declared-a-world-heritage/108-287528

 https://mfa.gov.lk/en/visit-of-unesco-dg/

 https://sundaytimes.lk/online/education/UNESCO-ready-to-support-digitalisation-of-Ola-leaf-books/290-1146314

 https://media.unesco.org/sites/default/files/webform/mow001/53_131%252B.pdf

by KAMALIKA PIERIS

 



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Features

Sections of US media looking power straight in the eye

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President Trump addressing the media at the White House.(BBC)

Some fundamental freedoms seen to be at the heart of democracy in the US – religion, speech, the press, assembly and the right to petition the government – are at risk of being undermined at present by the country’s Executive President. However, the latter is being legally challenged on this score by some sections of the US media and the citizenry of the country could take heart from this notable defense of media freedom.

In fact this is good news for the world of democracy. The push back is coming from organizations such as CNN, ABC, CBS, Fox, NBC who constitute the nucleus as it were of the US media and their solidarity no less than their resourcefulness calls for commendation.

Following a recent White House decision to suspend CNN from what was referred to as ‘participation in presidential pool coverages’, the other media organizations mentioned refused to replace it in the pool. Their position was that the public had a right to receive ‘accurate and independent information about the government.’

Earlier, the White House decided to bar MS NOW and Politico from entering its premises following the restrictions imposed on CNN. The organizations were accused of publishing “FAKE NEWS’ , ‘Fiction’ and ‘lies’ in respect of the administration. These organizations lost no time in initiating a federal lawsuit accusing the central administration of violating their rights guaranteed by the First Amendment.

However, the latter litigating organizations could now consider themselves as having been vindicated because the federal court hearing their case has ordered the Trump administration to temporarily restore White House press access to journalists from the mentioned media institutions. Notably, the court has declared that the ban is ‘likely unconstitutional’. The case is proceeding.

The mass media of the most vibrant democracies of the West ought to be no strangers to such inspirational acts of solidarity and exemplifications of independence but there are lessons here for the democracies of the South that could stand them in good stead. Minus the right of a people to be informed, the rest of fundamental rights featuring in Southern Bills of Rights and legislation of the kind are bereft of substance and meaning.

It is informed decision-making on the part of a citizenry that makes for democratic vibrancy and on this score many a Southern democracy fails. While Southern publics generally demand of their governments continuous economic well being and substantive material benefits they are not equally desirous of being informed and knowledgeable.

This lacuna in the consciousness of many Southern publics enables their governments ‘to get off the hook’, so to speak and govern, or more often misgovern, their countries with impunity. Among other factors, this species of mass ignorance makes it possible for governments to dismantle democracy and rule in perpetuity.

Accordingly, an educated and constantly informed public is an essential precondition for the flourishing of democracy and independent media are integral to this process. Minus an independent mass media sector that meets the knowledge needs of the people responsibly, democracy is as good as dead.

Needless to say, those sections of the US media that are currently taking the Trump administration to task over its media curbs are acutely aware of the cruciality of these fundamental knowledge requirements.

The hope of democratic opinion worldwide and locally is likely to be that media independence would thrive in the manner in which it is flourishing in the most vibrant and accountable democracies of the West.

Southern countries such as Sri Lanka that lay claim to democratic credentials, but are democracy-deficient in many ways, need to be particularly cognizant of these requirements. The publics of these countries need to go the extra mile to ensure the thriving of an independent but responsible mass media sector.

In fact it is veritably a matter of life and death. It is only an independent media sector that could, while ensuring the existence of an informed public, impress on the latter the need to protect and perpetuate its fundamental rights. In the absence of these campaigns, such publics could be eventually having on their hands governments that boast of ruling in perpetuity.

Taking a leaf from the sections of the US media referred to independent media organizations in Southern states need to act in solidarity as well. They would need to act on the basis of the principle that acts of victimization suffered by members in their fold at the hands of governments, for instance, are in fact inimical acts directed at their collectivity and which call for united remedial action. In short, no independent mass media institution could see itself as ‘an island’.

Besides some general guidance on the importance of media independence and solidarity, the message coming from the US with regard to media praxis is that power must be stood-up to unblinkingly. The mentioned sections of the US media are primarily in a struggle to ward off encroachments on their independence in the areas of policy and practice by the political executive, that is the President.

The latter would ride rough-shod over the media in the absence of robust opposition by the media itself to inimical executive action of this kind.

While media independence needs to be seen as crucial to democratic development, an obligation is cast on the media to ensure that it uses such independence responsibly and constructively.

The worst that could afflict a media sector is for it to fall prey to the clichetic ‘freedom of the wild ass’. In fact recurring irresponsibility on the part of the media could lend credence to the perception that a tightly regulated media is best for a country. It is a short step from this misguided view to the position that political authoritarianism is best for a state. That turn of events would be of course catastrophic for a democracy.

The issues discussed thus far point to the need for a broad discourse among Southern democracies in particular on what is best for them in this connection. Given the risks underscored earlier for Southern countries in particular a broad discussion on the matters at hand, which includes the public, emerges as a must for Sri Lanka. Besides, media solidarity within democratic countries and internationally is a must.

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What lessons can be learned to improve quality of Sri Lanka’s Grade 6 syllabus

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Prime Minister Dr. Harini Amarasuriya

by Prof. M. W. Amarasiri de Silva

Following public controversy over an inappropriate web link found in an English study module, the Sri Lankan government formally deferred the full rollout of the Grade 6 curriculum reforms to January 2027. In the interim, state schools will maintain the existing syllabus, reverting to standard eight-period daily timetables and previous textbooks to ensure uninterrupted instruction. Prime Minister and Minister of Education Dr. Harini Amarasuriya emphasized that this temporary pause allows the Education Ministry to thoroughly review all instructional materials, fix editorial flaws, and conduct scientific impact assessments across pilot schools prior to nation-wide implementation.

To address the oversight, an expert committee evaluated the flawed materials, completed necessary amendments, and finalised discussions to resubmit corrected modules for printing. Beyond revising written texts, the Ministry established a broader preparation roadmap—allocating funds for extensive teacher training programs set to begin mid-year, alongside scheduled informational briefings for parents, teachers, and students. Prime Minister Amarasuriya reaffirmed that none of the valid first-term modules were completely discarded or scrapped, preserving state resources while systematically rebuilding public trust and strengthening quality assurance protocols.

In this respect, this article reviews the current grade 6 syllabus comparing it with similar syllabi of India and the USA, with a view to make recommendations for the upcoming grade 6 syllabus revision.

Architecture of nation’s future

Education is the quiet architecture of a nation’s future. It is the unseen scaffolding upon which generations build their character, their intellect, and their capacity to contribute meaningfully to society. In Sri Lanka, the Grade 6 syllabus occupies a particularly important place in this architecture. It is the bridge between primary learning and the more demanding intellectual terrain of secondary education. It is the moment when children begin to move from learning basic facts to understanding concepts, from memorising information to applying knowledge, and from passive reception to active engagement. Yet, despite its importance, the Grade 6 curriculum in Sri Lanka has long struggled with issues of breadth, depth, relevance, and pedagogy. As global education systems evolve, Sri Lanka must examine what lessons can be learned from international models—particularly India and the United States—to strengthen its own curriculum and prepare students for a rapidly changing world.

The first lesson Sri Lanka can learn is the value of conceptual clarity. India’s NCERT curriculum, especially in Mathematics and Science, is globally respected for its logical progression and conceptual depth. Indian students are introduced early to the idea that mathematics is not merely a set of procedures but a language of reasoning. They learn why a ratio works, not just how to compute one. They understand the structure of an equation, not merely the steps to solve it. In Science, they explore the properties of materials, the structure of plants, and the principles of motion with a clarity that encourages curiosity rather than rote memorisation.

Sri Lanka’s Grade 6 syllabus, while competency-based, often leans heavily toward content coverage. Students are expected to learn many topics, but the time allocated for each is limited, and the teaching culture often emphasizes memorisation over understanding. If Sri Lanka wishes to improve the quality of its syllabus, it must embrace the idea that fewer topics taught well are better than many topics taught superficially. Conceptual mastery builds confidence, and confidence builds lifelong learners.

Lesson from the US

A second lesson comes from the United States, where the curriculum is built around skills rather than content. American students in Grade 6 are expected to read complex texts, analyse arguments, write essays supported by evidence, conduct experiments, and engage in collaborative projects. The emphasis is not on how much they know but on what they can do with what they know. This skills-based approach encourages critical thinking, creativity, and independence—qualities essential for success in the modern world.

Sri Lanka’s syllabus, by contrast, often rewards students for reproducing information rather than interpreting it. The exam culture reinforces this tendency, as students are assessed primarily through written tests that measure recall. To improve the syllabus, Sri Lanka must integrate more opportunities for students to think, question, debate, and create. The classroom should become a space where students learn to solve problems, not just memorize solutions.

Another important lesson comes from the breadth of Sri Lanka’s own curriculum. One of the strengths of the Sri Lankan system is its inclusion of cultural and religious education. Subjects such as Buddhism, Hinduism, Islam, and Christianity provide moral grounding and cultural identity. Art, Music, Drama, and Health contribute to holistic development. These subjects remind students that education is not merely about academic achievement but about becoming a balanced human being. However, breadth without depth can become burdensome. Grade 6 students in Sri Lanka often juggle more than ten subjects, each with its own textbook, competencies, and assessments. This creates pressure not only for students but also for teachers, who must rush through content to meet syllabus requirements. The lesson here is not to reduce cultural subjects but to integrate them more meaningfully. Religious education can be taught through ethical discussions, community projects, and reflective writing. Art and Music can be connected to history, literature, and social studies. Health can be linked to science and physical education. Integration reduces overload while enriching learning.

Another lesson from India

India offers another valuable lesson in the form of standardised textbooks. NCERT books are used across the country, ensuring consistency in quality and content. They are written by subject experts, reviewed rigorously, and updated periodically. Sri Lanka’s textbooks, while generally well-structured, vary in quality and often lag behind modern pedagogical standards. Some are dense, text-heavy, and lacking in visual aids or real-world examples. To improve the syllabus, Sri Lanka must invest in high-quality textbooks that are engaging, accessible, and aligned with contemporary educational research. Textbooks should not merely transmit information; they should inspire curiosity. They should include stories, diagrams, experiments, and activities that make learning enjoyable and meaningful.

The United States provides a lesson in inquiry-based science education. American students conduct experiments, build models, observe natural phenomena, and engage in engineering design challenges. They learn science not as a set of facts but as a process of discovery. Sri Lanka’s science curriculum includes experiments, but many schools lack the resources, laboratory facilities, or teacher training to implement them effectively. Improving the syllabus requires improving the ecosystem around it. Schools need laboratories, equipment, and teacher development programs that empower educators to teach science through inquiry. A syllabus is only as strong as the environment in which it is taught. ***

International models

Another area where Sri Lanka can learn from international models is language education. In India, students often learn three languages—English, Hindi, and Sanskrit or Urdu. This heavy language load has its challenges, but it also produces students with strong linguistic skills. In the United States, English Language Arts emphasises reading complex texts, writing arguments, and analysing literature. Sri Lanka’s English curriculum, while improving, still struggles with uneven implementation across schools. Many students reach secondary school without adequate proficiency in English, limiting their access to global knowledge. To improve the syllabus, Sri Lanka must strengthen English instruction through better teacher training, more reading opportunities, and a shift from grammar-heavy teaching to communication-focused learning. At the same time, Sinhala and Tamil instruction should be modernised to include creative writing, literature appreciation, and critical reading.

Social Studies is another area ripe for improvement. Sri Lanka’s curriculum includes History, Geography, and Civics, but the teaching often emphasises memorization of dates, definitions, and facts. India’s Social Science curriculum, while also content-heavy, provides clearer conceptual frameworks. The United States, however, excels in teaching civics and citizenship. American students learn how governments function, how laws are made, how communities solve problems, and how citizens participate in democracy. Sri Lanka can strengthen its Civics curriculum by incorporating more discussions on governance, rights, responsibilities, and community engagement. Students should learn not only the structure of government but also the values that sustain it—justice, equality, and participation.

One of the most important lessons Sri Lanka can learn is the value of reducing exam pressure. In both India and Sri Lanka, exams dominate the educational landscape. Students are judged primarily by their ability to perform on written tests. The United States, while not free from assessment challenges, uses a wider range of evaluation methods—projects, presentations, portfolios, and continuous assessment. These methods allow students to demonstrate learning in diverse ways. Sri Lanka should consider adopting a more balanced assessment system that values creativity, collaboration, and practical skills alongside academic knowledge.

Technology integration is another area where Sri Lanka can improve. The United States incorporates digital literacy, coding, online research, and digital citizenship into the curriculum. Sri Lanka’s ICT syllabus is well-structured, but implementation varies widely. Many schools lack computers, internet access, or trained ICT teachers. Improving the syllabus requires improving infrastructure. Students must learn to navigate the digital world safely and effectively. They must learn coding not as a luxury but as a basic skill. They must learn to evaluate online information critically, a skill essential in an era of misinformation.

Teacher training

Teacher training is perhaps the most critical lesson of all. A syllabus is only as effective as the teachers who deliver it. India invests heavily in teacher training through national programs, workshops, and online platforms. The United States emphasises professional development, peer collaboration, and instructional coaching. Sri Lanka must strengthen its teacher training programmes, ensuring that educators understand not only what to teach but how to teach it. Teachers should be trained in inquiry-based learning, differentiated instruction, formative assessment, and classroom management. They should be empowered to adapt the syllabus to the needs of their students rather than follow it mechanically.

Sri Lanka must learn the lesson of relevance. A syllabus must prepare students not only for exams but for life. It must teach them how to think, how to communicate, how to solve problems, and how to work with others. It must prepare them for a world where knowledge is abundant, but wisdom is scarce. It must help them navigate a future shaped by technology, globalisation, environmental challenges, and social change. To improve the syllabus, Sri Lanka must ask: What kind of citizens do we want to produce? What kind of thinkers? What kind of leaders? The answers to these questions should shape the curriculum.

Lastly, improving the quality of Sri Lanka’s Grade 6 syllabus requires learning from both international models and local strengths. From India, Sri Lanka can learn the value of conceptual clarity and standardised textbooks. From the United States, it can learn the importance of skills, inquiry, and creativity. From its own traditions, it can preserve cultural education, moral development, and holistic learning. The goal is not to copy another country’s system but to build a uniquely Sri Lankan curriculum that is modern, relevant, and empowering. A curriculum that honours the past while preparing students for the future. A curriculum that nurtures thinkers, creators, and compassionate citizens. A curriculum worthy of a nation with immense potential and a proud educational heritage. If Sri Lanka embraces these lessons, the Grade 6 syllabus can become not just a bridge to secondary education but a foundation for national progress.

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Features

Three magical nights at Colombo Fashion Week

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Melloney Dassanayaka is certainly a familiar name here, and abroad, as well, having represented Sri Lanka at the Miss Universe 2024 pageant, held in Mexico.

A former National Basketball player, she is also involved in several projects, beneficial to the community, including financial literacy for single women-headed families in the country.

A banker by profession, Melloney hold a Bachelor’s Degree in Business Administration.

Melloney with Asanka de Mel of Lovi Sri Lanka

This extremely talented old girl of Holy Family Convent, Bambalapitiya, was in the limelight, once more, when she was seen on the ramp at Colombo Fashion Week.

It was her very first experience, at this prestigious event, and she loved every minute of it, she said, and, what’s more, she was featured on three consecutive days.

According to the itinerary, on day 01 she walked for Lovi Sri Lanka; day 02 Rizwan Beyg (Pakistan designer), Arsath Furkhan (Indian designer), Haoyi Yan (Chinese designer) and Samant Chauhan (Indian designer); and on day 03 Vaishali Shandangule (Indian designer).

In today’s edition of The Island SceneAround, we spotlight Melloney, on the ramp, at Colombo Fashion Week.

Melloney will also participate at Miss Grand All Stars to be held later in the year, in Thailand, as Miss Universe Sri Lanka 2024.

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